Text -- Ezekiel 32:3-32 (NET)

32:3 “‘This is what the sovereign Lord says: “‘I will throw my net over you in the assembly of many peoples; and they will haul you up in my dragnet. 32:4 I will leave you on the ground, I will fling you on the open field, I will allow all the birds of the sky to settle on you, and I will permit all the wild animals to gorge themselves on you. 32:5 I will put your flesh on the mountains, and fill the valleys with your maggot-infested carcass. 32:6 I will drench the land with the flow of your blood up to the mountains, and the ravines will be full of your blood. 32:7 When I extinguish you, I will cover the sky; I will darken its stars. I will cover the sun with a cloud, and the moon will not shine. 32:8 I will darken all the lights in the sky over you, and I will darken your land, declares the sovereign Lord. 32:9 I will disturb many peoples, when I bring about your destruction among the nations, among countries you do not know. 32:10 I will shock many peoples with you, and their kings will shiver with horror because of you. When I brandish my sword before them, every moment each one will tremble for his life, on the day of your fall. 32:11 “‘For this is what the sovereign Lord says: “‘The sword of the king of Babylon will attack you. 32:12 By the swords of the mighty warriors I will cause your hordes to fall– all of them are the most terrifying among the nations. They will devastate the pride of Egypt, and all its hordes will be destroyed. 32:13 I will destroy all its cattle beside the plentiful waters; and no human foot will disturb the waters again, nor will the hooves of cattle disturb them. 32:14 Then I will make their waters calm, and will make their streams flow like olive oil, declares the sovereign Lord. 32:15 When I turn the land of Egypt into desolation and the land is destitute of everything that fills it, when I strike all those who live in it, then they will know that I am the Lord.’ 32:16 This is a lament; they will chant it. The daughters of the nations will chant it. They will chant it over Egypt and over all her hordes, declares the sovereign Lord.” 32:17 In the twelfth year, on the fifteenth day of the month, the word of the Lord came to me: 32:18 “Son of man, wail over the horde of Egypt. Bring it down; bring her and the daughters of powerful nations down to the lower parts of the earth, along with those who descend to the pit. 32:19 Say to them, ‘Whom do you surpass in beauty? Go down and be laid to rest with the uncircumcised!’ 32:20 They will fall among those killed by the sword. The sword is drawn; they carry her and all her hordes away. 32:21 The bravest of the warriors will speak to him from the midst of Sheol along with his allies, saying: ‘The uncircumcised have come down; they lie still, killed by the sword.’ 32:22 “Assyria is there with all her assembly around her grave, all of them struck down by the sword. 32:23 Their graves are located in the remote slopes of the pit. Her assembly is around her grave, all of them struck down by the sword, those who spread terror in the land of the living. 32:24 “Elam is there with all her hordes around her grave; all of them struck down by the sword. They went down uncircumcised to the lower parts of the earth, those who spread terror in the land of the living. Now they will bear their shame with those who descend to the pit. 32:25 Among the dead they have made a bed for her, along with all her hordes around her grave. All of them are uncircumcised, killed by the sword, for their terror had spread in the land of the living. They bear their shame along with those who descend to the pit; they are placed among the dead. 32:26 “Meshech-Tubal is there, along with all her hordes around her grave. All of them are uncircumcised, killed by the sword, for they spread their terror in the land of the living. 32:27 They do not lie with the fallen warriors of ancient times, who went down to Sheol with their weapons of war, having their swords placed under their heads and their shields on their bones, when the terror of these warriors was in the land of the living. 32:28 “But as for you, in the midst of the uncircumcised you will be broken, and you will lie with those killed by the sword. 32:29 “Edom is there with her kings and all her princes. Despite their might they are laid with those killed by the sword; they lie with the uncircumcised and those who descend to the pit. 32:30 “All the leaders of the north are there, along with all the Sidonians; despite their might they have gone down in shameful terror with the dead. They lie uncircumcised with those killed by the sword, and bear their shame with those who descend to the pit. 32:31 “Pharaoh will see them and be consoled over all his hordes who were killed by the sword, Pharaoh and all his army, declares the sovereign Lord. 32:32 Indeed, I terrified him in the land of the living, yet he will lie in the midst of the uncircumcised with those killed by the sword, Pharaoh and all his hordes, declares the sovereign Lord.”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Eze 32:3

In the countries, where these creatures were hunted, they went in mighty companies.

Wesley: Eze 32:4

This was literally fulfilled in the deserts of Lybia, where the slain of Hophra's army, were left to be devoured by fowls and beasts.

Wesley: Eze 32:5

With the carcasses of thy princes.

Wesley: Eze 32:6

Blood shall be poured forth, as if it were to rise to the very mountains.

Wesley: Eze 32:6

O thy blood, and of thy carcasses cast into them.

Wesley: Eze 32:7

As a torch is extinguished.

Wesley: Eze 32:7

Probably some unusual darkness was seen in the heavens, and on the earth, about that time.

Wesley: Eze 32:9

The fame of it.

Wesley: Eze 32:9

Such as were strangers to Egypt, shall be troubled with apprehension of what mischief may come upon the world from so mighty a conqueror.

Wesley: Eze 32:10

Be greatly afraid, lest Nebuchadnezzar, who is God's sword, should smite them.

Wesley: Eze 32:10

Every one of the kings, whose kingdoms are near to Egypt.

Wesley: Eze 32:13

The sheep, and oxen devoured, or driven away: the horses taken up to mount the horsemen, whose own horses were tired, or spoiled.

Wesley: Eze 32:13

The pasture lying along the river side.

Wesley: Eze 32:13

There shall be so few men left in Egypt, that they shall not as formerly, disturb the waters by digging, swimming, or rowing on them.

Wesley: Eze 32:13

So few horses or cows, that they shall not at watering - times, or in the heat of the day, foul the waters.

Wesley: Eze 32:14

A figurative expression, signifying, there shall be such an universal sadness and heaviness upon the whole nation, that the very rivers which used to flow briskly, shall grow deep, and slow, and heavy.

Wesley: Eze 32:15

Men and women, cattle, wealth, and peace.

Wesley: Eze 32:16

This mournful account, which the prophet has given of Egypt.

Wesley: Eze 32:18

Prepare the funeral ceremonies at the burial of Egypt.

Wesley: Eze 32:18

And celebrate the funerals of other cities and kingdoms that lie buried in their own ruins.

Wesley: Eze 32:18

A well known description of the state of the dead.

Wesley: Eze 32:18

The Egyptians affected to be buried in the Pyramids, and their kings, and great ones, would be laid by themselves; but Ezekiel provides them their grave among common people, being buried just where they fall.

Wesley: Eze 32:19

Art thou better than others that thou shouldest not die, and be laid in the dust, as well as they.

Wesley: Eze 32:19

Go down like others.

Wesley: Eze 32:19

Among profane and loathed carcasses, such the uncircumcised were in the opinion of the circumcised, as were the Egyptians.

Wesley: Eze 32:20

The Egyptians.

Wesley: Eze 32:20

The whole Egyptian kingdom.

Wesley: Eze 32:20

And throw them together into the pit.

Wesley: Eze 32:21

The king of Egypt.

Wesley: Eze 32:21

Where they lie without strength, as dead mortals, tho' while they lived, they bore themselves, as gods.

Wesley: Eze 32:21

His helpers, dead before him, shall speak to him.

Wesley: Eze 32:21

To the grave.

Wesley: Eze 32:21

Neglected, and forgotten.

Wesley: Eze 32:22

The famous, warlike, king of Assyria.

Wesley: Eze 32:22

In the state of the dead, in the land of darkness and oblivion.

Wesley: Eze 32:22

Princes, soldiers, subjects, and confederates.

Wesley: Eze 32:22

They are about him, who were slain with him.

Wesley: Eze 32:23

Here is supposed a spacious vault, in the midst whereof the king of Ashur lies, and round the vault, his familiar captains and commanders.

Wesley: Eze 32:23

The common subjects of the Assyrian empire, all buried undistinguished about her.

Wesley: Eze 32:23

The ruins of an empire are its grave.

Wesley: Eze 32:23

While they were in the land of the living.

Wesley: Eze 32:24

The Persians, and their famous kings, who lived in former days.

Wesley: Eze 32:24

God, and man poured contempt upon them, and turned their glory into shame.

Wesley: Eze 32:25

The Persians had their coffins, in which with balms and spices, the dead were kept, in the midst of places provided for them; in such is the king of Elam here placed with his slaughtered captains about him. All the honour he can now pretend to, is to be buried in the chief sepulchre.

Wesley: Eze 32:26

With the Cappadocians and Albanians, the Scythians may be included, many of whom were next neighbors to them.

Wesley: Eze 32:27

The leaders of these Scythians were not buried with a pomp like that of Ashur, or Elan, but surprised by Halyattes and Cyaxares, were cut off with all their multitude, and tumbled into pits with the rabble.

Wesley: Eze 32:27

A ceremony observed in pompous funerals of great captains, to have their weapons, and their armour carried before the hearse.

Wesley: Eze 32:27

In their graves, as if they could sleep the sweeter there, when they laid their heads on such a pillow: These barbarous Scythians were not so buried.

Wesley: Eze 32:27

The exemplary punishment of their iniquity shall be seen upon their bones unburied.

Wesley: Eze 32:28

Chief of Mesech, and Tubal.

Wesley: Eze 32:28

Shalt be killed with the rest of thy wicked followers.

Wesley: Eze 32:28

Without regard, hurled into the pit with common soldiers.

Wesley: Eze 32:29

The Edomites retained circumcision, being of the seed of Abraham. But that shall stand them in no stead: they shall lie with the uncircumcised.

Wesley: Eze 32:30

Tyrians, Assyrians, and Syrians, who lay northward from Judea, now swallowed up by the Babylonian.

Wesley: Eze 32:30

When it appeared too weak to resist the enemy.

Wesley: Eze 32:30

Scorned, and cast out as profane and loathsome.

Wesley: Eze 32:31

Poor comfort! Yet all that he will find!

Wesley: Eze 32:32

These tyrants were a terror to the world by their cruelty; and God hath made them a terror by his just punishments; and so, saith God, will I do with Pharaoh. Come and see the calamitous state of human life! See what a dying world this is! The strong die, the mighty die; Pharaoh and all his multitude! But here is likewise an allusion to the final and everlasting death of impenitent sinners. Those that are uncircumcised in heart, are slain by the sword of Divine Justice. Their iniquity is upon them, and they bear their shame for ever.

JFB: Eze 32:3

Namely, the Chaldeans (Eze 29:3-4; Hos 7:12).

JFB: Eze 32:3

For they are My instrument.

JFB: Eze 32:4

As a fish drawn out of the water loses all its strength, so Pharaoh (in Eze 32:3, compared to a water monster) shall be (Eze 29:5).

JFB: Eze 32:5

Thy hugeness [FAIRBAIRN]. The great heap of corpses of thy forces, on which thou pridest thyself. "Height" may refer to mental elevation, as well as bodily [VATABLUS].

JFB: Eze 32:6

Egypt: the land watered by the Nile, the the source of its fertility, wherein thou swimmest (carrying on the image of the crocodile, that is, wherein thou dost exercise thy wanton power at will). Irony. The land shall still afford seas to swim in, but they shall be seas of blood. Alluding to the plague (Exo 7:19; Rev 8:8). HAVERNICK translates, "I will water the land with what flows from thee, even thy blood, reaching to the mountains": "with thy blood overflowing even to the mountains." Perhaps this is better.

JFB: Eze 32:7

Extinguish thy light (Job 18:5). Pharaoh is represented as a bright star, at the extinguishing of whose light in the political sky the whole heavenly host is shrouded in sympathetic darkness. Here, too, as in Eze 32:6, there is an allusion to the supernatural darkness sent formerly (Exo 10:21-23). The heavenly bodies are often made images of earthly dynasties (Isa 13:10; Mat 24:29).

JFB: Eze 32:9

That is tidings of thy destruction (literally, "thy breakage") carried by captive and dispersed Egyptians "among the nations" [GROTIUS]; or, thy broken people, resembling one great fracture, the ruins of what they had been [FAIRBAIRN].

JFB: Eze 32:10

Literally, "in their faces," or sight.

JFB: Eze 32:13

(See on Eze 29:11). The picture is ideally true, not to be interpreted by the letter. The political ascendency of Egypt was to cease with the Chaldean conquest [FAIRBAIRN]. Henceforth Pharaoh must figuratively no longer trouble the waters by man or beast, that is, no longer was he to flood other peoples with his overwhelming forces.

JFB: Eze 32:14

Rather, "make . . . to subside"; literally, "sink" [FAIRBAIRN].

JFB: Eze 32:14

Emblem of quietness. No longer shall they descend violently on other countries as the overflowing Nile, but shall be still and sluggish in political action.

JFB: Eze 32:16

As in Eze 19:14. This is a prophetical lamentation; yet so it shall come to pass [GROTIUS].

JFB: Eze 32:17

The second lamentation for Pharaoh. This funeral dirge in imagination accompanies him to the unseen world. Egypt personified in its political head is ideally represented as undergoing the change by death to which man is liable. Expressing that Egypt's supremacy is no more, a thing of the past, never to be again.

JFB: Eze 32:17

The twelfth month (Eze 32:1); fourteen days after the former vision.

JFB: Eze 32:18

That is predict that they shall be cast down (so Jer 1:10). The prophet's word was God's, and carried with it its own fulfilment.

JFB: Eze 32:18

That is the nations with their peoples. Egypt is to share the fate of other ancient nations once famous, now consigned to oblivion: Elam (Eze 32:24), Meshech, &c. (Eze 32:26), Edom (Eze 32:29), Zidon (Eze 32:30).

JFB: Eze 32:19

Beautiful as thou art, thou art not more so than other nations, which nevertheless have perished.

JFB: Eze 32:19

To the nether world, where all "beauty" is speedily marred.

JFB: Eze 32:20

Namely, by God.

JFB: Eze 32:20

As if addressing her executioners: drag her forth to death.

JFB: Eze 32:21

(Eze 31:16). Ezekiel has before his eyes Isa 14:9, &c.

JFB: Eze 32:21

With "him" join "with them that help him"; shall speak to him and his helpers with a taunting welcome, as now one of themselves.

JFB: Eze 32:22

The abrupt change of gender is, because Ezekiel has in view at one time the kingdom (feminine), at another the monarch. "Asshur," or Assyria, is placed first in punishment, as being first in guilt.

JFB: Eze 32:23

Sepulchres in the East were caves hollowed out of the rock, and the bodies were laid in niches formed at the sides. MAURER needlessly departs from the ordinary meaning, and translates, "extremities" (compare Isa 14:13, Isa 14:15).

JFB: Eze 32:23

They, who alive were a terror to others, are now, in the nether world, themselves a terrible object to behold.

JFB: Eze 32:24

Placed next, as having been an auxiliary to Assyria. Its territory lay in Persia. In Abraham's time an independent kingdom (Gen 14:1). Famous for its bowmen (Isa 22:6).

JFB: Eze 32:24

The just retribution of their lawless pride. Destroyed by Nebuchadnezzar (Jer 49:34-38).

JFB: Eze 32:25

A sepulchral niche.

JFB: Eze 32:25

(Eze 32:21, Eze 32:23-24). The very monotony of the phraseology gives to the dirge an awe-inspiring effect.

JFB: Eze 32:26

Northern nations: the Moschi and Tibareni, between the Black and Caspian Seas. HERODOTUS [3.94], mentions them as a subjugated people, tributaries to Darius Hystaspes (see Eze 27:13).

JFB: Eze 32:27

That is, they shall not have separate tombs such as mighty conquerors have: but shall all be heaped together in one pit, as is the case with the vanquished [GROTIUS]. HAVERNICK reads it interrogatively, "Shall they not lie with the mighty that are fallen?" But English Version is supported by the parallel (Isa 14:18-19), to which Ezekiel refers, and which represents them as not lying as mighty kings lie in a grave, but cast out of one, as a carcass trodden under foot.

JFB: Eze 32:27

Alluding to the custom of burying warriors with their arms (1 Maccabees 13:29). Though honored by the laying of "their swords under their heads," yet the punishment of "their iniquities shall be upon their bones." Their swords shall thus attest their shame, not their glory (Mat 26:52), being the instruments of their violence, the penalty of which they are paying.

JFB: Eze 32:28

Thou, too, Egypt, like them, shalt lie as one vanquished.

JFB: Eze 32:29

Edom was not only governed by kings, but by subordinate "princes" ox "dukes" (Gen 36:40).

JFB: Eze 32:29

Notwithstanding their might, they shall be brought down (Isa 34:5, Isa 34:10-17; Jer 49:7, Jer 49:13-18).

JFB: Eze 32:29

Though Edom was circumcised, being descended from Isaac, he shall lie with the uncircumcised; much more shall Egypt, who had no hereditary right to circumcision.

JFB: Eze 32:30

Syria, which is still called by the Arabs the north; or the Tyrians, north of Palestine, conquered by Nebuchadnezzar (Eze. 26:1-28:26), [GROTIUS].

JFB: Eze 32:30

Who shared the fate of Tyre (Eze 28:21).

JFB: Eze 32:30

That is, notwithstanding the terror which they inspired in their contemporaries. "Might" is connected by MAURER thus, "Notwithstanding the terror which resulted from their might."

JFB: Eze 32:31

With the melancholy satisfaction of not being alone, but of having other kingdoms companions in his downfall. This shall be his only comfort--a very poor one!

JFB: Eze 32:32

The Margin or Keri. The Hebrew text or Chetib is "his terror," which gives good sense (Eze 32:25, Eze 32:30). "My terror" implies that God puts His terror on Pharaoh's multitude, as they put "their terror" on others, for example, under Pharaoh-necho on Judea. As "the land of the living" was the scene of "their terror," so it shall be God's; especially in Judea, He will display His glory to the terror of Israel's foes (Eze 26:20). In Israel's case the judgment is temporary, ending in their future restoration under Messiah. In the case of the world kingdoms which flourished for a time, they fall to rise no more.

Heretofore his functions had been chiefly threatening; from this point, after the evil had got to its worst in the overthrow of Jerusalem, the consolatory element preponderates.

Clarke: Eze 32:5

And fill the valleys with thy height - Some translate, with the worms, which should proceed from the putrefaction of his flesh.

Clarke: Eze 32:6

The land wherein thou swimmest - Egypt; so called, because intersected with canals, and overflowed annually by the Nile.

Clarke: Eze 32:7

I will cover the heaven - Destroy the empire

Clarke: Eze 32:7

Make the stars thereof dark - Overwhelm all the dependent states

Clarke: Eze 32:7

I will cover the sun - The king himself

Clarke: Eze 32:7

And the moon shall not give her light - The queen may be meant, or some state less than the kingdom.

Clarke: Eze 32:8

And set darkness upon thy land - As I did when a former king refused to let my people go to the wilderness to worship me. I will involve thee, and thy house, and thy people, and the whole land, in desolation and wo.

Clarke: Eze 32:9

I will also vex the hearts - Even the remote nations, who had no connection with thee, shall be amazed at the judgments which have fallen upon thee.

Clarke: Eze 32:14

Cause their rivers to run like oil - Bring the whole state into quietness, there being no longer a political hippopotamus to foul the waters - to disturb the peace of the country.

Clarke: Eze 32:15

Shall be destitute of that whereof it was full - Of corn, and all other necessaries of life.

Clarke: Eze 32:17

In the twelfth year - Two of Kennicott’ s MSS., one of De Rossi’ s, and one of my own, (that mentioned Eze 32:1), have, in the Eleventh year; and so has the Syriac, as before. This prophecy concerns the people of Egypt.

Clarke: Eze 32:18

Cast them down - Show them that they shall be cast down. Proclaim to them a casting down prophecy.

Clarke: Eze 32:19

Whom dost thou pass in beauty? - How little does it signify, whether a mummy be well embalmed, wrapped round with rich stuff, and beautifully painted on the outside, or not. Go down into the tombs, examine the niches, and see whether one dead carcass be preferable to another.

Clarke: Eze 32:21

Out of the midst of hell - שאול sheol , the catacombs, the place of burial. There is something here similar to Isa 14:9, where the descent of the king of Babylon to the state of the dead is described.

Clarke: Eze 32:22

Asshur is there - The mightiest conquerors of the earth have gone down to the grave before thee; there they and their soldiers lie together, all slain by the sword.

Clarke: Eze 32:23

Whose graves are set in the sides of the pit - Alluding to the niches in the sides of the subterranean caves or burying-places, where the bodies are laid. These are numerous in Egypt.

Clarke: Eze 32:24

There is Elam - The Elamites, not far from the Assyrians; others think that Persia is meant. It was invaded by the joint forces of Cyaxares and Nebuchadnezzar.

Clarke: Eze 32:26

There is Meshech, Tubal - See on Eze 27:13 (note).

Clarke: Eze 32:27

Gone down to hell with their weapons of war - Are buried in their armor and with their weapons lying by their sides. It was a very ancient practice, in different nations, to bury a warrior’ s weapons in the same grave with himself.

Clarke: Eze 32:29

There is Edom - All the glory and pomp of the Idumean kings, who also helped to oppress the Israelites, are gone down into the grave. Their kings, princes, and all their mighty men lie mingled with the uncircumcised, not distinguished from the common dead

"Where they an equal honor share

Who buried or unburied are

Where Agamemnon knows no mor

Than Irus, he condemned before

Where fair Achilles and Thersites lie

Equally naked, poor, and dry."

Clarke: Eze 32:30

There be the princes of the north - The kings of Media and Assyria, and all the Zidonians - the kings of Tyre, Sodom, and Damascus. See Calmet.

Clarke: Eze 32:31

Pharaoh shall see them - Pharaoh also, who said he was a god, shall be found among the vulgar dead

Clarke: Eze 32:31

And shalt be comforted - Shall console himself, on finding that all other proud boasters are in the same circumstances with himself. Here is a reference to a consciousness after death.

Clarke: Eze 32:32

I have caused my terror in the land of the living - I have spread dismay through Judea, the land of the living God, where the living oracles were delivered, and where the upright live by faith. When Pharaoh-necho came against Josiah, defeated, and slew him at Megiddo, fear and terror were spread through all the land of Judea; and the allusion here is probably to that circumstance. But even he is now laid with the uncircumcised, and is no more to be distinguished from the common dead

Much of the phraseology of this chapter may be illustrated by comparing it with Isaiah 14 (note), where see the notes, which the intelligent reader will do well to consult.

Defender: Eze 32:21

When he descended into hell, Pharaoh encountered multitudes of lost souls that had preceded him. As examples, this remarkable chapter lists a catalog of some of the "forefathers" - such men as Asshur, Elam, Meshech, Tubal, Edom and Zidon - representatives from all three branches of Noah's descendants - with all their multitudes. All of these, including the Egyptians, had come from a godly ancestor but had long ago become apostate. This passage is important in its confirmation that "broad is the way, that leadeth to destruction, and many there be which go in thereat" (Mat 7:13). It is a serious and dangerous thing to reject our Creator."

TSK: Eze 32:3

Eze 12:13, Eze 17:20; Ecc 9:12; Jer 16:16; Lam 1:13; Hos 7:12; Hab 1:14-17

TSK: Eze 32:4

Eze 29:5, Eze 31:12, Eze 31:13, Eze 39:4, Eze 39:5, Eze 39:17-20; 1Sa 17:44-46; Psa 63:10, Psa 74:14; Psa 79:2, Psa 79:3, Psa 83:9, Psa 83:10, Psa 110:5, Psa 110:6; Isa 14:19, Isa 18:6, Isa 34:2-7, Isa 66:24; Jer 8:2; Jer 25:33; Joe 3:19; Rev 19:17, Rev 19:18

TSK: Eze 32:5

And I : To represent the power, rapaciousness, and cruelty of Pharaoh, he had been compared to a fierce young lion, and also to an immense, overgrown sea-monster, or crocodile; and here it is predicted that God would cast a net over him, by which many companies of people should drag him out of his rivers, and cast him into the open field, mountains, valleys, etc., to be devoured by birds and beasts of prey; that is, his ruin would be complete, and attended with terrible miseries to the Egyptians, and afford a large booty to their enemies.

TSK: Eze 32:6

water : Exo 7:17; Isa 34:3, Isa 34:7; Rev 14:20, Rev 16:6

the land : Egypt, so called because interspersed by numerous canals, and overflowed annually by the Nile.

wherein thou swimmest : or, of thy swimming

TSK: Eze 32:7

put thee out : or, extinguish thee, Job 18:5, Job 18:6; Pro 13:9

I will cover the heaven : Destroy the empire. Eze 30:3, Eze 30:18; Exo 10:21-23; Isa 13:10, Isa 34:4; Jer 13:16; Joe 2:2, Joe 2:31, Joe 3:15; Amo 8:9; Mat 24:29; Rev 6:12, Rev 6:13

make : Overwhelm the dependent states.

the sun : The king.

the moon : The queen, or some state less than the kingdom.

TSK: Eze 32:8

bright lights of heaven : Heb. lights of the light in heaven, Gen 1:14

dark : Heb. them dark, Pro 20:20

set darkness upon : Involve the whole land in desolation and woe.

TSK: Eze 32:9

vex : Heb. provoke to anger, or grief, Rev 11:18, Rev 18:10-15

when : Eze 29:12, Eze 30:23, Eze 30:26; Jer 25:15-25

TSK: Eze 32:10

amazed : Eze 27:35; Deu 29:24; 1Ki 9:8

my sword : Deu 32:41

and they : Eze 26:16, Eze 30:9; Exo 15:14-16; Jer 51:9; Zec 11:2; Rev 18:10

TSK: Eze 32:11

The sword : Eze 26:7, Eze 30:4, Eze 30:22-25; Jer 43:10, Jer 46:13, Jer 46:24-26

TSK: Eze 32:12

the terrible : Eze 28:7, Eze 30:11, Eze 31:11; Deu 28:49, Deu 28:50; Hab 1:6, Hab 1:7

they shall : Eze 29:19; Isa 25:2, Isa 25:3

TSK: Eze 32:13

destroy : Eze 29:8, Eze 30:12

neither : Eze 32:2, Eze 29:11, Eze 34:18

TSK: Eze 32:14

and cause : The neighbouring countries shall be in a state of quietness, like a river that smoothly glides along, having no longer a political crocodile to foul their waters, or to disturb their peace.

TSK: Eze 32:15

destitute of that whereof : Heb. desolate from the fulness thereof, Eze 29:12, Eze 29:19, Eze 29:20; Psa 24:1, Psa 107:34

then : Eze 6:7, Eze 30:26; Exo 7:5, Exo 14:4, Exo 14:18; Psa 9:16, Psa 83:17, Psa 83:18

TSK: Eze 32:16

Eze 32:2, Eze 26:17; 2Sa 1:17, 2Sa 3:33, 2Sa 3:34; 2Ch 35:25; Jer 9:17

TSK: Eze 32:17

in the twelfth : Eze 32:1, Eze 1:2

the fifteenth : That is, of the twelfth month, just a fortnight after the preceding prophecy.

TSK: Eze 32:18

wail : Eze 32:2, Eze 32:16, Eze 21:6, Eze 21:7; Isa 16:9; Mic 1:8; Luk 19:41; Rom 12:15

cast : That is, predict that they shall be cast down. Eze 43:3; Jer 1:10; Hos 6:5

the daughters : The cities and colonies of the celebrated nations afterwards enumerated.

unto the : Eze 32:21, Eze 32:24-32, Eze 26:20, Eze 31:14; Psa 30:9, Psa 63:9; Isa 14:15

TSK: Eze 32:19

dost : Eze 27:3, Eze 27:4, Eze 28:12-17, Eze 31:2, Eze 31:18

go : Isa 14:9-15

with : Eze 32:21, Eze 32:24, Eze 32:29, Eze 32:30, Eze 28:10; 1Sa 17:26, 1Sa 17:36; Jer 9:25, Jer 9:26

TSK: Eze 32:20

fall : Eze 32:23-26, Eze 32:29, Eze 32:30, Eze 29:8-12

she is delivered to the sword : or, the sword is laid

draw : Psa 28:3; Pro 24:11; Jer 22:19

TSK: Eze 32:21

strong : Pharaoh is here represented as descending into the regions of the dead, whither many mighty warriors and potentates had gone before him, who welcome him to their dreary mansion. Eze 32:27; Isa 1:31, Isa 14:9, Isa 14:10; Luk 16:23, Luk 16:24

gone : Eze 32:19, Eze 32:24, Eze 32:25; Num 16:30-34; Psa 9:17, Psa 55:15; Pro 14:32

TSK: Eze 32:22

Eze 32:24, Eze 32:26, Eze 32:29, Eze 32:30, 31:3-18; Num 24:24; Psa 83:8-10

Asshur : Isa 30:33, Isa 37:36-38; Nah 1:7-12, 3:1-19

TSK: Eze 32:23

graves : The niches in the sides of the subterranean burying places. Eze 26:20; Isa 14:15

which : Eze 32:24-27, Eze 32:32, Eze 26:17, Eze 26:20; Isa 14:16, Isa 51:12, Isa 51:13

terror : or, dismaying

the land : Eze 26:20; Job 28:13; Psa 27:13, Psa 116:9, Psa 142:5; Isa 38:11; Jer 11:19

TSK: Eze 32:24

Elam : Gen 10:22, Gen 14:1; 1Ch 1:17; Jer 25:25, Jer 49:34-39; Dan 8:2

which are : Eze 32:18, Eze 32:21, Eze 26:20

which caused : Eze 32:23

borne : Eze 32:25, Eze 32:30, Eze 16:52, Eze 16:54, Eze 34:29, Eze 36:6, Eze 36:7, Eze 36:15, Eze 39:26, Eze 44:13; Jer 3:24, Jer 3:25; Hab 2:16

TSK: Eze 32:25

set her : Psa 139:8; Rev 2:22

a bed : A cell, or bier, in the sepulchral vault, in which the corpse was deposited.

all of them : Eze 32:19, Eze 32:21, Eze 44:7, Eze 44:9; 2Sa 1:20; 1Ch 10:4; Act 7:51

though : Luk 12:4, Luk 12:5

TSK: Eze 32:26

Meshech : Supposed to be the Moschi, a people between Iberia and Armenia, from whom, probably the Muscovites are descended. Eze 27:13, Eze 38:2, Eze 38:3, Eze 39:1; Gen 10:2, Gen 10:12; 1Ch 1:5

Tubal : Probably the Tibarenians, a people of Pontus, west of the Moschians.

all of : Eze 32:19, Eze 32:20,Eze 32:24

caused : Eze 32:23, Eze 32:27, Eze 32:32

TSK: Eze 32:27

shall not : Eze 32:21; Job 3:13-15; Isa 14:18, Isa 14:19

to hell : That is, to the grave; and are buried in their armour, with their weapons lying by their sides, as was a very ancient practice in various nations.

their weapons of war : Heb. weapons of their war, Isa 54:17; 2Co 10:4

but : Eze 18:20; Job 20:11; Psa 49:14, Psa 92:7, Psa 92:9, Psa 109:18; Pro 14:32; Joh 8:24

TSK: Eze 32:28

Dan 2:34, Dan 2:35

TSK: Eze 32:29

Edom : Ezek. 25:1-17, Eze 35:1-15; Gen 25:30, 36:1-19; Isa. 34:1-17, Isa 63:1-6; Jer. 49:7-22; Amo 1:11, Amo 1:12; Oba 1:1, Oba 1:2-9; Mal 1:3, Mal 1:4

laid : Heb. given, or put

TSK: Eze 32:30

the princes : The kings of Media, Armenia, and other nations north of Chaldea, or of the Syrians and others north of Judah, with ""all the Zidonians,""kings of Zidon, Tyre, and other cities of Phoenicia. Eze 38:6, Eze 38:15, Eze 39:2, Jer 25:22

and bear : Eze 32:24, Eze 32:25

TSK: Eze 32:31

Pharaoh shall : Pharaoh, who said he was a god, shall be found among the dead.

shall be : Shall console himself, when he sees all these mighty nations and proud conquerors in the same condition as himself. Eze 14:22, Eze 31:16; Lam 2:13

TSK: Eze 32:32

Eze 32:27; Gen 35:5; Job 31:23; Jer. 25:15-38; Zep 3:6-8; 2Co 5:11; Heb 10:31; Rev 6:15-17

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Eze 32:5

The prophet passes from the image of the crocodile to that of dead bodies of the slain heaped up on the land. Some render "height,""foulness."

Barnes: Eze 32:9

When I shall bring thy destruction - i. e., the news of thy destruction. The phenomena here mentioned are the accompaniments of "the day of the Lord"Joe 2:10; Luk 21:25 or the day of judgment. The fall of Pharaoh represents the fall of the world-power before the sovereignty of God.

Barnes: Eze 32:14

A promise of a return of God’ s favor. This concerns not the restoration of Egypt’ s original power, but the establishment of the Divine Ruler in the place of a pagan God-opposing power.

Barnes: Eze 32:16

Daughters of the nations - Pagan kingdoms.

Barnes: Eze 32:17

The seventh prophecy against Egypt Ezek. 32:17-32. A funeral dirge founded on Eze 31:18. The figure is the same as in Isa. 14, where see the notes. In this dirge Pharaoh is especially addressed. The other nations are represented by their kings, the nations’ overthrow being depicted by the king’ s body laid low in the grave.

The month - i. e., the twelfth (see Eze 32:1).

Barnes: Eze 32:19

whom dost thou pass in beauty? - Thou art not more beautiful than other nations: thou shalt not escape their fate.

Barnes: Eze 32:20

She is delivered to the sword - Rather, the sword is put forth. Draw her down as one dragged to execution.

Barnes: Eze 32:21

The uncircumcised - throughout this dirge is equivalent to pagan viewed as impure (Eze 31:18 note).

Barnes: Eze 32:22

In Jer. 25 there is an enumeration of nations destined to be subject to the fury of the Chaldaeans. Here we find those of them who had already fallen not named by Jeremiah. Asshur is the king of Assyria, representing as usual the whole nation. The king is surrounded by the graves of his people.

Barnes: Eze 32:24

See the marginal referenc. Elam answers to the country known to the Greeks and Romans as Elymais, near Persia and Media. The Elamites were a fierce and warlike people. In the records of Assurbanipal his final triumph over Elam seems to have been one of his proudest boasts. Elam no doubt in the decline of Assyrian power again asserted its independence and was again crushed by the Chaldaean conqueror.

Barnes: Eze 32:27

And they shall not lie - Better, "Shall they not lie?"or, "Are they not laid?"The custom of burying warriors with their swords, shields, or helmets, raider their heads is well known, and common to most warlike nations.

But their iniquities ... - They, rested in all the glories of a warrior’ s sepulture, but their sins followed them to the grave.

Barnes: Eze 32:30

The princes of the north - i. e., north of Palestine - The Tyrians and the Syrians.

With their terror they are ashamed of their might - i. e., "When their might and power were terrible to all, they were shorn of their power and delivered over to shame and confusion."There are here six nations, Asshur, Elam, Meshech, Tubal, Edom, Zidon, which added to Egypt make up seven (see the Eze 25:1 note). The section which contains the prophecies against the pagan, closing with this description of the kings who had gone down to the grave, accords with the general purport of the whole section, namely,: the declaration that all the powers of the world shall be annihilated to make way for the kingdom of God.

Barnes: Eze 32:31

Comforted - By the knowledge that his ruin is no more than that of every world-power.

Barnes: Eze 32:32

My terror - Better "his terror,"the terror caused by him.

The land of the living - The land of God’ s people. It was Yahweh who caused Pharaoh to be terrible to His people, and now, when the time is come, Pharaoh is fallen, and he is laid etc.

Poole: Eze 32:3

My net a large, long, and wide net, drawn out to full extent.

Over thee with which both lions and crocodiles might be taken, and in which this lion and crocodile should certainly be taken; for God, whose hand never erreth, will spread the net.

With a company of many people: in the countries where these creatures were hunted, they went in mighty companies to the game, as they accounted it.

Bring thee up in my net drag thee along to destroy thee, pull thee up out of the pit, in which the net was laid to take the lion to kill him, and draw this crocodile up out of the water for the same end; in brief, war by land and sea by a confederacy of many people against Hophra shall be God’ s net, wherein he shall be taken, kept a prisoner, as he was, and at last strangled: see Eze 29:4 .

Poole: Eze 32:4

Leave thee upon the land thy beaten army shall be slain: see Eze 29:5 : it was literally fulfilled in the deserts of Libya, where the slain of Hophra’ s army were left to be devoured by fowls and beasts. Metaphorically it is gathering a mixture of people, soldiers, like ravenous birds and beasts. from all parts to spoil Egypt.

To remain upon thee they should not be removed till filled with the spoils of Egypt.

The beasts of the whole earth the foreign and mercenary soldiers shall be enriched by the slaughter and plunder of the Egyptians.

Poole: Eze 32:5

Will lay throw or cast.

Thy flesh the carcasses of thy slain men and soldiers.

Upon the mountains whither they retired for safety. Fill the valleys ; not so fill them as to equal them in height with hills, but we say a man fills a place who scatters much or many things though but on the surface; so here valleys filled.

With thy height with the carcasses of thy princes, as the Chaldee paraphrast I think hits right; and so the French, et remplirai les vallies de tee glorieux qu’ on aura abbatus .

Poole: Eze 32:6

Water with thy blood most plentifully pour out thy blood, as water is poured out to water land, when men float their grounds.

Wherein thou swimmest either because of the plenty thereof, wherein they swimmed, as we say; or else because this king was a whale or crocodile, his dwelling must be the waters, and in them he swimmeth. To the mountains; an hyperbole; blood shall be poured forth, as if it were to rise to the very mountains and cover them; or thy blood shall be shed through all thy plain country, to the very mountains, which I think are toward the south-west parts toward Ethiopia; so they should be slain from Migdol or Magdalum to Syene, as Eze 29:10 .

Full of thee of thy blood, and of thy carcasses cast into the rivers by thine enemies, or drowned in attempting flight by water from the drawn sword.

Poole: Eze 32:7

Put thee out as a torch is extinguished, Isa 43:17 , so I will put out thy light, and turn thee into darkness.

Cover the heaven either by dark vapours that arise from blood and putrefying carcasses, which darken the heavens; or it is a description of great sorrows, fears, troubles, and perplexities; or else it may intimate particularly the total ruin of the whole kingdom, in which the best, greatest, and noblest parts are; as heaven suppose the government, the sun the king, the moon the queen, the stars the princes and nobles, bright lights the most eminent of the subjects for wisdom and understanding, and then the land the common people: all shall be covered with clouds, and darkness of misery first, and sorrow next. Or it is possible that some unusual darknesses might be seen in the heavens and on the earth about that time.

Poole: Eze 32:8

These two foregoing verses contain the same thing four times with a little variation, repeated to affect the hearers, and to impress it the more deeply on their minds.

Poole: Eze 32:9

Vex it speaks a passion mixed and made up with grief for what is done, fear of the consequence of it, anger against him that did it, and an astonishment at the report, and it seizeth the heart and spirits of the hearers.

Many people and great nations.

Thy destruction either the fame of it, or the remainders that fled timely from thy destruction, or thy captives who after thou art destroyed are carried away, and the news of thy fall with them, or when the like ruin and destruction shall fall upon them. Which thou hast not known ; such as were strangers to Egypt, and which Egypt had no commerce with, shall be troubled with apprehension what mischief may come upon the world from so mighty a conqueror, and by the accession of so great a kingdom and power as that of Egypt.

Poole: Eze 32:10

Many people and mighty people too.

Amazed astonished and puzzled, not knowing what resolutions to take, what advices to follow, or what to do. Their kings , who usually are, and in reason should be, undaunted, and discover no signs of fear, shall discover mighty disorders of fear and doubt, both for Egypt and themselves. Horribly afraid : see Eze 27:35 .

Brandish my sword or, make my sword pass with such speed, as if it did fly along their borders, or hover near them, and so threaten them. They shall tremble ; be greatly afraid, lest Nebuchadnezzar, who here is God’ s sword, should smite them.

Every man every one of the kings, whose kingdoms are near to Egypt, and by whose borders the Babylonish army must pass in their marches.

For his own life they should be solicitous, not for the outmost parts of their kingdoms, or for their subjects, but for their own life.

In the day of thy fall when they shall hear of Hophra beaten, taken, imprisoned, his kingdom taken from him, and he dead by a shameful death, and all his people slain, captivated, spoiled, or fled.

Poole: Eze 32:11

See Eze 30:24,25 .

Upon thee both king and kingdom of Egypt.

Poole: Eze 32:12

By the swords of the mighty the soldiers of Nebuchadnezzar, helped also by Amasis, and the rebellious Egyptians that joined with Amasis and Nebuchadnezzar against their own king.

The multitude the people of the land, which were numerous before they were wasted by these wars.

The terrible of the nations: see Eze 31:12 .

Spoil the pomp break her strength, rob her treasures, sack her cities, captivate her people, and make the kingdom tributary, and so stain all her glory.

All the multitude thereof from high to low, the great and the mean promiscuously, shall perish.

Poole: Eze 32:13

All the beasts thereof the sheep and oxen devoured by hungry Chaldean soldiers, or else driven away; the horses taken up to mount the horsemen of the Chaldee army, whose own horses were tired or spoiled.

Beside the great waters the pastures lying along the river’ s side, and along their canals, should be emptied of all cattle, with which once they were full.

Neither shall the foot of man throttle them there should be so few men left in Egypt, that they should not, as formerly, disturb the waters by digging, swimming, or rowing on them; or, no more trouble the waters with the passing of mighty armies over them to invade their neighbours.

Nor the hoofs of beasts trouble them so few horses or cows, that they should not at watering times, or in the heat of the day, foul the waters by running into them, and stamping or trampling in them; but the waters shall continue pure and undisturbed.

Poole: Eze 32:14

Make their waters deep: the sense literally this, the waters undisturbed shall be clear, the mud settled at the bottom, and the waters above it of good depth.

To run like oil smooth and softly, as oil glides along, which will be when neither men nor cattle disturb the rivers: but figuratively, waters and rivers are people and nations, and those near to, and once disturbed, and put into confusion by Egypt, at whose fall all those troubles shall cease, the people shall settle in quiet state, and affairs shall, like a quieted river, run smoothly and in great peace.

Poole: Eze 32:15

The former verse assures us of what it foretold, and the assurance is the word and truth of God; this verse tells us when this shall be.

Shall be destitute: this phrase is Eze 12:19 .

That whereof it was full men and women, cattle, food, wealth, and peace. When I shall smite by the sword , the destroying sword of the Chaldeans.

Then shall they know that I am the Lord then shall they confess it to the glory of God’ s power and justice.

Poole: Eze 32:16

This heavy, mournful, and sad account, which the prophet hath given of the state of Egypt,

is the lamentation the funeral speech of this kingdom; for this, as a funeral oration, tells us what was their ancient glory, and what is now their miserable reproach and loss.

They shall lament her friends, or the Egyptians themselves rather.

The daughters of the nations: this may be expository of the former, and tell us who they are that shall lament Egypt, the provinces and cities of their neighbouring nations; or literally, the daughters, the tender-hearted virgins and women abroad.

Even for Egypt ruined Egypt.

All her multitude the common people, many of whom suffered for what they could not prevent; a sort of people that were fitter to be pitied and spared, than to be robbed and slain, a sort of people none but unrelenting hearts could be harsh to or hasty with.

Poole: Eze 32:17

In the twelfth year: see Eze 32:1 .

The fifteenth day about the 19th of February new style, or the 1st of March old style.

Poole: Eze 32:18

Prepare the funeral ceremonies at the burial of Egypt, compose a suitable song or speech, utter it with a like suitableness to the sad occasion. Jer 9:17-19 , and Amo 5:16 , use the word, and the places read will explain this.

Cast them down either declare that they shall be cast down from their height and glory; or rather, because this was done already, lay them down as dead in the grave, bring him to his grave, as the word is used, with addition of sheol, 1Ki 2:9 , and much like are Eze 26:20 31:16 .

The daughters of the famous nations and celebrate the funerals of other cities and kingdoms, that lie buried in their own ruins and other men’ s oblivion.

The nether parts of the earth a well-known description of the state of the dead and the grave.

Go down into the pit: usually this is no more than a common description of men’ s going to the dust in their burial, but here it includes more. The Egyptians affected to be buried either in the isle Chemnis, or in the pyramids, their kings and great ones thus would be laid by themselves; but Ezekiel provides them their grave among common people, buries them where they fall; for they shall not have what they account so much of in their funeral.

Poole: Eze 32:19

The whole, from this verse, is a most elegant personating of the dead, as if sensible, and acquainted, and discoursing with, and rejoicing at the fall of proud tyrants, who took not warning by their fall. Such a prosopopoeia you have Isa 14 . In this chapter the actors are the prophet, the king of Egypt and his people, and their auxiliaries.

Whom dost thou pass in beauty? the prophet begins with this question dialogue-wise, Art thou better than others, that thou shouldst not die and be laid in dust, as well as all others? speak, Hophra, if thou hast any privilege to plead, what hast thou to say why thou shouldst not go down to the pit as a despised mortal?

Go down: the prophet, hearing no plea of privilege, adjudgeth him to the grave, or lays him own with somewhat a sarcasm, Go down like others.

Be thou laid take up thy lodging, thy long, dark, and dismal recess, where thy dust and bones shall never be known by any royal figure.

With the uncircumcised among profane and loathed carcasses; such the uncircumcised were in the opinion of the circumcised, and Herodotus in Euterpe saith the Egyptians were circumcised. However, in Scripture, a burial with the uncircumcised is a note of dishonour and contempt; thus for the king and princes.

Poole: Eze 32:20

Now the prophet determines concerning the people, which die as others, fall undistinguished, and. as undistinguished, must be laid in the pit.

They the Egyptians. In the midst; in battle shall die.

By the sword either of one another in civil war, or of their neighbours they invaded, or of Babylonians that invaded them.

She is delivered the whole Egyptian kingdom is given up of God.

To the sword of wasting enemies, especially of the Chaldean. Draw her; make no ceremony more than usually is made, when common soldiers, slain in the field where the battle is fought, are dragged by scores into mighty pits, and thrown into them promiscuously; or, as the interlude will bear it, suppose any of them unwilling to stoop, draw them to it against their will.

All her multitudes of soldiers and people, subjects, allies, and helpers of Egypt.

Poole: Eze 32:21

The prophet seems in this verse to introduce the next speakers in this parley, and bringing them in, gives their character.

The strong the powerful, the valiant, whose natural strength of body was great, and their courage greater, those that were strongest.

Among the mighty for feats they did, by which it appeared they might compared with others, pass for giants, mighty warriors. conquerors, and riders.

Shall speak to him the king of Egypt.

Hell or rather, the grave, where they lie without strength, as dead mortals, though while they lived they bore themselves as if gods and immortal.

Them that help him either these great ones shall speak to Hophra’ s helpers, or else these his friends, slain in his quarrel and dead before him, shall speak to him.

Gone down to the grave: see Eze 32:18 . Uncircumcised; neglected and forgotten, or remembered with contempt: see Eze 32:19 .

Poole: Eze 32:22

Asshur the famous, warlike, victorious kings of Assyria, is there; in the state of the dead, in the land of darkness and oblivion;

and all her company princes, captains, soldiers, subjects, and confederates.

His graves are about him perhaps his the greater, yet a grave, and they about him who were slain with him.

All of them slain some in wars, whilst the kingdom began, grew, and flourished; others, when the kingdom was destroyed; these fell by the sword. Awhile their sword was longest; at last a longer sword, that of Arbaces the Mede, with his accomplices, wounds Asshur to the heart, and he is brought to the grave.

Poole: Eze 32:23

At least for decorum here is supposed a spacious vault, or pit, in midst whereof the king of Asshur in a stately tomb lies buried, and round about the vault are places to lay others dead with him, and in his cause, some of his more famous captains and commanders.

Her company the common subjects and soldiers of the Assyrian empire, all buried undistinguished about her: see Eze 32:22 .

Her grave: the ruins of an empire are its grave; and so all the subjects of this empire lie buried with it.

Caused terror were a terror to all they would be enemies to, and proudly boasted of and inhumanly used their power, now lie quiet, their dust little regarded, less feared, and least of all pitied. In the land of the living; while they were in the land of the living, a periphrasis of life.

Poole: Eze 32:24

Elam the Persians, and their great, famous kings, who lived in former days. All her multitude : see Eze 32:22,23 .

All of them slain: see Eze 32:22 .

Gone down: Eze 32:21 .

Uncircumcised: see Eze 32:21 .

The nether parts of the earth: see Eze 32:18 .

Their terror: see Eze 32:23 .

Their shame God and man poured contempt upon them, and punished them for their pride, and turned their glory into shame, whose vices and miscarriages are more remembered than their noble facts and glorious achievements.

Poole: Eze 32:25

Some conceive the prophet may allude to the manner of burying with the Persians who had their coffins, or sepulchral chests, in which with balms and spices the dead were kept, and these chests placed in midst of places provided for them; in such is the king of Elam here placed with his slaughtered captains about him: see Eze 32:23 .

Poole: Eze 32:26

Meshech: see Eze 27:13 .

Tubal: see Eze 27:13 ; to which interpretation I still adhere, adding that in the full extent of these Moschi and Tibareni, these Cappadocians and Albanians, the Scythians may be included, many of which were next neighbours to them. Junius is of opinion that the Scythians are here meant, and so am I. But it will be said they never had such a settled kingdom worth noting. It is true of that barbarous people, there is no account that ever they were lords of the world; yet they caused their terror in the land of the living , and were slain by the sword under the command and in the expeditions of their kings into Asia, who were accompanied with her multitudes. Velleius reports they wasted Asia 350 years before Rome was thought of, and that is about 1082 years before Christ’ s birth. Again, we find them in arms, (no doubt in numbers much like what they appeared in when Tomvris their queen destroyed Cyrus, or when they have moved against their neighbours in later days,) and with those arms wasted the Cimmerii, a people seated near them on the Euxine Sea and the Maeotis Palus; and about that time they did under their chieftains waste Asia, they forced Cyaxares from the siege of Nineveh, such considerable strength they had then; this was 634 before Christ’ s’ birth, were lords of Asia for twenty-eight years, and it seems that their power was such, Cyaxares was glad to decline plain dealing, and to overthrow them by a wile, as Calvisius tells us, ad A.M. 3344, and the help of Halyattes, king of the Lydians. These things were fresh in memory when Ezekiel prophesied thus against Egypt, for they fell out about the eighth or ninth year of Pharaoh-necho, some fourteen years before Pharaoh-hophra came to the crown; now about the sixth year of his reign came this word of the Lord to Ezekiel; so that the prophet might well mention these as instances of God’ s power abating the pride and destroying the kingdoms of the mighty, and these are with reason brought in among the Persians and Assyrians.

Poole: Eze 32:27

They shall not lie with the mighty the leaders of these Scythians were not buried with a pomp like that of Asshur or Elam, but, surprised by the fraud of Halyattes and Cyaxares, were cut off with all their multitude, and tumbled into pits with the rabble. With their weapons ; a ceremony observed in pompous funerals of great captains, to have their weapons and their armour carried before the hearse.

Laid their swords under their heads either when carried out to be buried, or laid under their head in their graves; or perhaps under the statues of them placed on the tops of their tombs: these barbarous Scythians were not so buried.

Their iniquity the exemplary punishment of their iniquity,

shall be upon their bones shall be seen upon their bones unburied, and cast out on the earth by the just judgment of God.

Though they were the terror because they were Cruel, bloody, ravenous, and mischievously tyrannical while they lived.

The mighty Cyaxares and the Persians, that durst not again attempt Nineveh, till the Scythians were fallen.

Poole: Eze 32:28

Thou chief of Meshech and Tubal, though not named.

Shalt be broken shalt be killed with the rest of wicked followers.

Shalt lie with them without regard hurled into the pit with the common soldiers, as thou fallest with them.

That are slain whose throats were cut after they were taken.

With the sword of Halyattes and his Lydians, in revenge it is like of the spoil done to Sardis; and by Cyaxares, in revenge of the-affront they gave him, forcing him to quit the siege of Nineveh, and by giving him child’ s flesh to eat, pretending it was venison taken by them in hunting.

Poole: Eze 32:29

Edom the posterity of Esau, the name of the country too in which they dwelt.

Her kings which had been many, and some great warriors.

Her princes or dukes, as Gen 36:20,21 .

With their might showed in the assistance they gave the Assyrians.

Are laid by them are slain, and laid aside to be buried, as commanders are usually after their death regarded, and their bodies kept for a funeral.

With the uncircumcised yet, as the uncircumcised, so these must to the pit, though no mention is made of their being a terror to the nations.

Poole: Eze 32:30

Of the north of all those countries, Tyrians, Zidonia Assyrians, and Syrians, &c., which lay northward from Judea, now swallowed up by the Babylonian. With the slain conquered and slain.

With their terror their terror buried with them.

Ashamed of their might when it appeared a vain confidence, and too weak to resist the enemy and save themselves.

Uncircumcised scorned and cast out, as profane and loathsome.

By the sword of their conquering enemy.

Bear their shame they lie under shameful fall, from a seeming glory to a real ignominy.

Poole: Eze 32:31

Hophra shall go to them by a like destruction, and, as he saw them all ruined as he was, should be comforted, rejoice that others before him met with the same fatal end and whatever comfort this might be, it is all he shall ever have, did he know all those things and persons that are here represented and personated to us.

Poole: Eze 32:32

It is God that speaketh, who had punished former tyrants and by a retaliation, that the world might see his just judgments. They were a terror to the world by their cruel oppression, and continued violence, by their covetousness ambition, and pride; and God hath made them a terror his just severities in their punishments. And so, saith God will I do with Pharaoh;

he shall be laid that is, Pharaoh-hophra shall suffer as they did; since he sinned as thye, he made himself like them by choice of their vices, I will make him like them by like miseries and just recompences and these shall be to his subjects as well as to himself. Hophra, who was strangled, and likely cast out without burial; to Amasis, who was taken out of his tomb and burnt to ashes: so unlike the condition of the dead, which usually is rest to the body, was their condition after death, who in life made it unlike, and imagined it was above, the condition of mortal men.

Haydock: Eze 32:3

Net. Septuagint, "hook," chap. xxix. 4. (Calmet) ---

Some take the crocodile with a net, ver. 3. (Elian. Hist. x. 21.)

Haydock: Eze 32:5

Corruption. Septuagint, "blood." But romuth (Haydock) means rather "worms." (Syriac) (Calmet)

Haydock: Eze 32:7-8

Out, like a candle, by death; extinctus. (Haydock) ---

The glory of Egypt was so great, that at its fall the light of heaven seemed diminished. (Worthington) ---

Great desolation is thus intimated. ---

When, &c., is not is some Latin copies, nor in Hebrew, &c. (Calmet)

Haydock: Eze 32:9

Anger, as they will not know why I have treated thee so severely: or rather, they shall be afraid for themselves, ver. 10. (Calmet)

Haydock: Eze 32:12

Invincible, when they wield God's sword. Cyrus easily conquered them. (Haydock) ---

Hebrew, "strong,." Septuagint, "pestiferous."

Haydock: Eze 32:14

Oil. It is very transparent. It seems the Nile was rendered muddy by cattle, &c.

Haydock: Eze 32:15

Fulness, or all of it shall be desolate.

Haydock: Eze 32:17

Month: probably the twelfth, ver. 1.

Haydock: Eze 32:21

Most. Septuagint, "giants shall say to thee: Remain in the depth of the pit. Whom dost thou excel? descend," &c. (Haydock) ---

They vary much in this chapter from the Hebrew. (St. Jerome) ---

Helpers; Lybians, &c., chap. xxx. 5. These shall come to compliment the king. (Calmet) ---

After a battle, those of the same nation were buried together, ver. 22. (Theodoret) ---

The Egyptians had tombs like houses, in which there were separate holes or apartments (Calmet) as in large vaults. (Haydock)

Haydock: Eze 32:24

Shame. They are buried without any distinction.

Haydock: Eze 32:27

Not. Some copies of Septuagint omit the negation. Others render the Hebrew, "Have they not slept?" &c. These nations were deprived of military honours, dying like cowards; and therefore their swords were not placed with them in the grave. (Calmet) ---

It was customary to inter such things as the deceased had like the most. (Serv. in Virgil's ֶneid x. Arma quibus lזtatus habe tus, &c. Simon (1 Machabees xiii. 29.) placed arms and representations of ships on the pillars at Modin, in honour of his kindred. If Elam, &c., had not received such distinction, why should the Egyptian repine? Were they any better? (Calmet) ---

The country and king of the Elamites, Assyrians, and other infidels, shall be destroyed. (Worthington)

Haydock: Eze 32:28

Midst. This threat would make great impression on the Egyptians, who were particularly solicitous to be buried with their fathers.

Haydock: Eze 32:29

Edom. Septuagint add, "and all the Assyrian princes." Some copies omit Edom. (Haydock) ---

This nation had laid aside circumcision, which Hircan forced them to resume. They had been present at the siege of Jerusalem, chap. xxxv. (Calmet)

Haydock: Eze 32:30

Hunters of men, like Nimrod, the first king of Assyria. (Haydock)

Haydock: Eze 32:32

My. Hebrew, Septuagint, "his," (Calmet) alluding to the ravages of Nechao; (Grotius) though the Hebrew may also signify my, as the Jews read Egypt, and Palestine, the land of the living, were filled with terror. After the latter had been chastised, Pharao might dread (Calmet) a worse fate; (Haydock) and the multitudes slain before him, might afford him some (Calmet) wretched consolation. (Haydock) ---

It is evident that those nations believed the existence of separate spirits, and had not given in to the errors of the Sadducees, or of the Metempsychosis. (Calmet)

Gill: Eze 32:3

Thus saith the Lord God,.... The Lord God Almighty, who is able to manage this fierce and turbulent creature, this mighty monarch and disturber of the nations:

I will therefore spread out my net over thee with a company of many people; meaning the Chaldean army, which the Lord would instigate, and by his providence bring against the king of Egypt, and surround him as fishes in a net, and take him and his people; see Eze 12:13,

and they shall bring thee up in my net; out of his rivers, out of his fortresses, out of his own land, and carry him captive, or destroy him.

Gill: Eze 32:4

Then will I leave thee upon the land,.... Like a fish that is drawn out of the waters with a net or hook, and laid on dry land, and left gasping and expiring, where it cannot long live:

I will cast thee forth on the open field; the same in different words, signifying that his army should fall in battle by the sword of the Cyreneans, or Chaldeans, or both, and be left on the surface of the earth unburied:

and will cause all the fowls of the heavens to remain upon thee, and I will fill the beasts of the whole earth with thee; which may be understood either literally of the fowls of the air, that should light upon the slain carcasses, and rest on them till they had satisfied themselves with their flesh; and of the beasts of the field that should gather about them from all parts, and fill themselves with them; see Rev 19:17 or figuratively of the soldiers of the enemy's army, that should plunder them, and enrich themselves with the spoil.

Gill: Eze 32:5

And I will lay thy flesh upon the mountains,.... The remainder of it, left by the birds and beasts of prey, and who might carry it thither; or it intends such of the Egyptians who should flee to the mountains for safety, but should fall by the hands of the enemy there. So the Targum,

"and I will give the flesh of thy slain upon the mountains.''

And fill the valleys with thy height; his huge army, and with which he prided and lifted up himself, and thought himself safe in; which should fall in such great numbers as to cover the plains and valleys where the battle was fought. Jarchi observes, that the word for "height" has with some the signification of "worms"; and so the Syriac version renders it, "and the valleys shall be filled with thy worms"; bred in the carcasses of the slain: and so the Vulgate Latin version, "with corrupt matter"; such as issues out of putrefied wounds. The Targum very rightly paraphrases it,

"the valleys shall be filled with the carcasses of thine army.''

Gill: Eze 32:6

And I will also water with thy blood the land wherewith thou swimmest,.... Where he resided, over which he ruled; alluding to his being compared to a fish, a whale, or a crocodile; and which land abounded with all good things, and he with them; instead of being watered with the waters of the Nile, by which it became fruitful, it should now be flooded with the blood of his army:

even to the mountains; an hyperbolical expression, signifying the vast quantity of blood that should be shed; see the like in Rev 14:20,

and the rivers shall be full of them; of the carcasses of his army, and of the blood of them; they should lie about everywhere, on mountains and valleys, on the land and in the rivers; and which should now be turned into blood, as the rivers of Egypt of old were; and which figure is used to express the destruction of the antichristian states; see Exo 7:20.

Gill: Eze 32:7

And when I shall put thee out,.... As a candle is put out, or some great light or blazing torch is extinguished; such was the king of Egypt in his splendour and glory; but now should be like a lamp put out in obscure darkness, and all his brightness and glory removed from him, Job 18:5,

I will cover the heaven, and make the stars thereof dark; with the smoke that should arise at the extinguishing of this lamp; or they should be covered with mourning, or clad in black, at the destruction of this monarch and his monarchy:

I will cover the sun with a cloud, and the moon shall not give her light; all which figures are sometimes made use of to denote the dissolution of kingdoms and states: the "heaven" being an emblem of a kingdom itself; the "sun" of an emperor or king, or kingly power; the "moon" of the queen, or of the priesthood; the "stars" of nobles, princes, counsellors, and such like eminent persons, useful in government; who being destroyed or removed, the light and glory, the prosperity and happiness of a kingdom, are gone; see Isa 13:10. The Targum is,

"tribulation shall cover thee when I shall extinguish the splendour of the glory of thy kingdom from heaven; and the people of thine army shall be lessened, who are many as the stars; a king with his army shall cover thee as a cloud that ascends and covers the sun, and as the moon, whose light does not shine in the day.''

Gill: Eze 32:8

All the bright lights of heaven will I make dark over thee,.... Or, "all the lights of the light" ^a; the rest of the luminaries of heaven; the other five planets, as Kimchi, besides the sun and moon:

and set darkness upon thy land, saith the Lord God; as there must needs be, the sun, moon, and stars, and all the lights of heaven, being darkened above: there seems to be an allusion to the thick darkness that was formerly over the land of Egypt; and this is a figure and representation of that darkness that shall be in the kingdom of the beast, or spiritual Egypt, yet to come; see Exo 10:21. The Targum is,

"tribulation as darkness shall cover thy land.''

Gill: Eze 32:9

I will also vex the hearts of many people,.... With anger and grief, with fear and dread, with consternation and amazement:

when I shall bring thy destruction among the nations; or, "thy breach" ^b; the news of it, the tidings of their destruction; which by one means or another should come to their ears, and fill them with concern and great anxiety of mind, so rich and powerful a kingdom being subdued, and the king of Babylon made so great thereby, and fearing they fall a prey unto him also. The Targum renders it,

"when I shall bring the broken of thy war;''

that is, the soldiers that should be wounded in battle, their limbs broke, and they taken captive, and brought among the nations, dismal spectacles to look at; and which should be brought

into countries, which thou hast not known; at a distance from Egypt, and which had no commerce nor communication with them, nor were their friends and allies; yet as their destruction would reach their ears, so it would affect their hearts, and fill them with vexation and grief; not so much on account of Egypt, as the growing power of Nebuchadnezzar, and the danger they were in of falling into his hands.

Gill: Eze 32:10

Yea, I will make many people amazed at thee,.... That so potent a state, and such a flourishing kingdom, should at once be so easily subdued and conquered: and their kings shall be horribly afraid for thee; because of her destruction, lest their turn should be next; so the kings of the earth will be afraid when God's judgments are executed on mystical Egypt; see Rev 18:9,

when I shall brandish my sword before them; the sword of the king of Babylon after mentioned, called the Lord's, because it was by his appointment and permission, and came by the direction of his providence, and was succeeded by his power: this glittering sword being brandished over Egypt, in the sight of the nations round about, was terrible to them; dreading that it would not be put up until it was sheathed in them, or they felt the effects of it:, or, "when I shall cause it to fly before them" ^c; in their sight, and upon the borders of their countries; expressive of the swiftness of its motion, the sudden destruction it brought on Egypt, and its nearness to them. The Targum is,

"when I shall bring upon thee those that kill with the sword.''

And they shall tremble at every moment; from moment to moment, or continually; they shall never be free from fear:

every man for his own life, in the day of thy fall; not kings for their subjects, or subjects for their kings, but every man for himself; expecting every moment that the sword which flew and ravaged through Egypt, and now hovered over them, would be instantly plunged in them.

Gill: Eze 32:11

For thus saith the Lord God, the sword of the king of Babylon shall come upon thee. Upon Pharaoh and his kingdom; having a commission and a direction from the Lord, and which would be the instrument of the destruction before threatened. The Targum is,

"those that slay with the sword of the king of Babylon shall come upon or against thee;''

his army, sword in hand.

Gill: Eze 32:12

By the swords of the mighty will I cause thy multitude to fall,.... Pharaoh's numerous subjects; or his army, as the Targum; the vast number of soldiers in it, whose carcasses should fall in battle by the sword of the Chaldeans, the mighty men of Nebuchadnezzar's army:

the terrible of the nations all of them; which army consisted of men of several nations, and those the most terrible, fierce, and cruel, by whose swords this slaughter should be made:

and they shall spoil the pomp of Egypt; cut off the king, the princes of the blood, the nobility and gentry, the prime of the nation; plunder the king's palace of all the wealth and riches in it, the treasury of the kingdom; destroy the metropolis of it; demolish its cities and fortified places, and take away all its strength and glory:

and all the multitude thereof shall be destroyed: all the people of the land, high and low, rich and poor; the destruction shall be general, all ranks and degrees of men shall share in it.

Gill: Eze 32:13

I will destroy also all the beasts thereof from beside the great waters,.... Which used to graze beside the river Nile, and the canal, of it, in the plains and meadows, valley, and hills, which these ran by; meaning both horses, which Egypt abounded with, and would be good booty for the Chaldeans, and oxen and sheep, which they would kill for present use, or drive away for future service:

neither shall the foot of man trouble them any more, nor the hoofs of beasts trouble them; there should so few remain of men and beasts, that the waters of the rivers would not be disturbed, either by men passing over them, and doing any business upon them, or by beasts drinking at them.

Gill: Eze 32:14

Then will l make their waters deep,.... Either the water, of Egypt literally, the waters of the Nile: no canals being cut from it, to carry the water to the several parts of the land, the land being depopulated, and no business done: or, figuratively, other nations, compared to waters for their numbers, who before had been disturbed by the Egyptians; but now they being destroyed, these would be at ease, like troubled waters, which subside, and: become deep and clear, when there is none to trouble them:

and cause their, rivers to run like oil, saith the Lord God; very slowly, as if, they were mourning the unhappy condition of the land; or smoothly, clearly, undisturbed, as before. The Targum is,

"there will I cause the people to rest, and I will lead their kings quietly, saith the Lord God.''

Gill: Eze 32:15

When I shall make the land of Egypt desolate,.... The cities being demolished, the inhabitants destroyed with the sword, or carried captive:

and the country shall be destitute of that whereof it was full; men and cattle, corn and other fruits of the earth, wealth and riches, pomp and grandeur:

when I shall smite all them that dwell therein; with the sword of the Chaldeans:

then shall they know that I am the Lord for God is known in the perfections of his nature, omnipotence, omniscience, holiness, justice, &c. by the judgments he executes; for this is not to be understood of a spiritual knowledge of him, but of a terrible conviction of the truth of his being and attributes, by the awful dispensations of his providence.

Gill: Eze 32:16

This is the lamentation with which they shall lament her,.... The Egyptians themselves, or rather they that are after mentioned. The Targum is,

"the prophet said, a lamentation is this prophecy, and it shall be for a lamentation;''

he was bid at the beginning of it to take up a lamentation, and now at the end of it he pronounces it to be one, and that it should be sung as such:

the daughters of the nations shall lament for her; either literally understood, it being the business and custom of women to say or sing the funeral dirge, or the lamentation at the interment of the deceased; or figuratively, the inhabitants of other nations. So Ben Melech and the Targum,

"the villages of the people shall lament her'';

that is, the inhabitants of them, who were in alliance with Egypt, and under its protection:

they shall lament for her, even for Egypt, and for all her multitude; for the desolation of the land, and for the vast numbers of people that should be slain with the sword, or carried captive:

saith the Lord God; which is added for the confirmation of it; for what he has spoken shall be done.

Gill: Eze 32:17

It came to pass also the twelfth year,.... Another prophecy of the like kind was delivered out the same year as before:

in the fifteenth day of the month; of the twelfth month, the month Adar, which is not here expressed, because mentioned before, Eze 32:1, it was about a fortnight after the other prophecy. The Septuagint and Arabic versions read it,

"it came to pass in the twelfth year, the first month, the fifteenth day of the month;''

according to which this prophecy was before the other, which is not to be supposed.

Gill: Eze 32:18

Son of man, wail for the multitude of Egypt,.... Sing a funeral song or dirge, or compose one, to be sung by the mourning women, on account of the vast numbers of the inhabitants of Egypt that shall be slain; for the prophet himself would not mourn, but rejoice, on this occasion; but this is said to show the certainty of the destruction, and the lamentation that would be made on that account:

and cast them down, even her and the daughters of the famous nations; Egypt, and all those countries, and the inhabitants of them, that were in alliance and friendship with her; that is, declare by prophecy that they shall be cast down and destroyed, or be brought down from the height of grandeur and prosperity in which they now were:

unto the nether parts of the earth, with them that go down to the pit; not unto stately sepulchres built on high, such as were made for the kings of Egypt; but unto common pits or graves, dug in the lower parts of the earth, where the meaner and common sort of people were buried; there should be no distinction between them and others, they should have one common burial. The Targum is,

"son of man, prophesy concerning the multitude of Egypt, and break her, even her, and the villages of the mighty people; prophesy that they shall be delivered unto the lowest earth, with those that go down to the pit of the house of perdition.''

Gill: Eze 32:19

Whom dost thou pass in beauty?.... This question the prophet is bid to put to Egypt; what nation is there, or has been, that thou excellest in wisdom, in riches, or in strength, in the multitude of subjects, or extent of dominions, that thou thinkest thyself secure from destruction? look over other kingdoms and states mightier than thou, or at least equal to thee, and see how they are brought to ruin, and expect that this will quickly be thy case:

go down, and be thou laid with the uncircumcised; go down to the grave, and take thy place, and lie there among the wicked and most profligate of mankind, and such as might be most despised by the Egyptians, since they used circumcision. The Targum is,

"go down and sleep with sinners.''

Gill: Eze 32:20

They shall fall in the midst of them that are slain by the sword,.... The Egyptians shall fall in battle by the sword of the Chaldeans:

she is delivered to the sword; Egypt is given to the sword, to perish by it, for her sins, according to the just appointment of God:

draw her and all her multitudes; to the place of burial; not in pomp and splendour, as great persons are drawn in hearses; but in great disgrace, as carcasses are dragged unto a common pit or grave, and cast into it: this is said to the Chaldeans, who had a commission from the Lord to slay Egypt, and to bury her, and all her people.

Gill: Eze 32:21

The strong among the mighty shall speak to him,.... The strongest of them, such who have excelled others in strength and courage, famous for military exploits, who have been generals of armies, great warriors, and conquerors; and yet with all their might and strength could not withstand death, but were subdued by it, and brought down to the grave; these are, by a poetical figure, represented as meeting Pharaoh king of Egypt, when he came to his grave, saluting and welcoming him to the state of the dead in which they were; taking a sort of comfort in it, and insulting him as being as weak as they; see Isa 14:9, which they should do

out of the midst of hell, or the grave, "Hades", the state of the dead:

with them that help him; the associates, allies, and friends of Pharaoh, his auxiliaries that fell with him, and were brought to the grave at the same time with him; these should be greeted, saluted, and welcomed in like manner:

they are gone down; to the grave; those mighty ones that are represented as speaking, and the Egyptians and their helpers who are spoken to:

they lie uncircumcised; among them that are so, Eze 32:19,

slain by the sword; of their enemies, who got the victory over them.

Gill: Eze 32:22

Ashur is there, and all her company,.... In the state of the dead, or in a most desolate and ruinous condition; the great Assyrian monarchy, the kings of it, the princes, nobles, generals, soldiers, and the vast number of subjects in all the dominions of it; all his army, as the Targum; this, with what follows, shows who the mighty are, that should meet and address the king of Egypt at his funeral:

his graves are about him; either the graves of Pharaoh and his multitude are round about the graves of the Assyrian monarch and his subjects, as Kimchi; or rather the graves of his subjects and soldiers are round about him: it seems to represent the king of Assyria as having a more stately monument, and the graves of his people as lesser ones round about him, but all in the same condition:

all of them slain, fallen by the sword of their enemies, the Medes and the Babylonians, by whom the Assyrian monarchy was destroyed.

Gill: Eze 32:23

Whose graves are set in the sides of the pit,.... Or vault, where lay the king of Assyria, and those who fell by the sword with him, who are represented as lying in graves all around him; the nearest to him those who were in the highest posts, and most valiant and courageous, and next the common soldiers, as follows:

and her company is round about her grave not Pharaoh's company round about the grave of the Assyrian monarch; but the company of the king of Assyria, or his army, as the Targum, round about grave; or lying about in the ruins of his kingdom:

all of them slain, fallen by the sword, which caused terror in the land of the living; even they who now are in the state of the dead, and can no more disturb and distress any, while they were alive, or in the world, struck terror in all neighbouring states and kingdoms; threatening destruction to them, and obliging them to submit to their tyranny and exactions. Jarchi interprets this of the land of Israel; and the Jewish writers commonly understand by the land of the living the land of Canaan wherever they meet with it; because here men worshipped the living God, and lived before him; and the inhabitants of this land were often terrified by the king of Assyria. So the Targum,

"because they ruled in the land of Israel.''

Gill: Eze 32:24

There is Elam and all her multitude round about her grave,.... The kingdom of the Medes and Persians lying in ruin, and the potent kings thereof in the state of the dead; with their army, as the Arabic version, slain and destroyed, and placed round about the grave of the king of Persia; for of him rather it is to be understood than of the king of Assyria, or of Egypt, as some:

all of them slain, fallen by the sword; either of the Scythians in the reign of Cyaxares; or of Nebuchadnezzar a few years before this, in the reign of Zedekiah king of Judah; see Jer 49:34,

which are gone down uncircumcised into the nether parts of the earth; unholy persons, profane sinners, destitute of the grace of God; who were gone down into the grave, and even into hell and everlasting destruction, as their sins deserved:

which caused their terror in the land of the living; made a great noise in the world, and struck a panic in neighbouring nations, invaded and conquered by them; this they did while living, but now, being in the state of the dead, nothing was to be feared from them: yet have they borne their shame with them that go down to the pit; were obliged to submit to death, and a shameful one, by the hands of their conquerors, and to be laid with ignominy in the grave with others, without any mark of distinction; all being upon a level, cast into the same pit of destruction, and into the lower parts of it; though their king might have a magnificent sepulchre erected for him, as follows:

Gill: Eze 32:25

They have set her bed in the midst of the slain, with all her multitude,.... The grave is called a bed, Isa 57:2, whereon is put the sepulchral chest or coffin, in which the body is laid, and rests as on a bed. It may here design a stately sepulchre or coffin in it, with a magnificent monument over it for the king of Elam, with his army, and the generals of it slain in battle, placed all around him, in less stately beds, coffins, and graves, as explained in the next clause:

her graves are round about him; the king of Persia and his grave, surrounded with the graves of his soldiers and officers:

all of them uncircumcised, slain by the sword: though their terror was caused in the land of the living, yet have they borne their shame with them that go down to the pit; which is repeated for the confirmation of it:

he is put in the midst of them that be slain; the king of Elam or Persia; he is laid among the slain, having fallen with them, and his grave is placed in the midst of them.

Gill: Eze 32:26

There is Meshech, Tubal, and all her multitude,.... The Scythians, a powerful and warlike people; and all their armies, as the Targum; with their leaders, generals, and commanders, as lying in their graves next to the Assyrians and Elamites, or

her graves are round about him; not the king of Egypt, nor the king of Assyria, nor the king of Persia; but the chief commander of the Scythians, called the chief prince of Meshech and Tubal, Eze 38:2,

all of them slain by the sword; of Halyattes, king of Lydia, and Cyaxares, king of Media, who was assisted by the former in subduing the Scythians:

though they caused their terror in the land of the living; as they did in Media, and other countries, and especially in some parts of Asia.

Gill: Eze 32:27

And they shall not lie with the mighty that are fallen of the uncircumcised,.... That is, shall not lie in such state, or be buried with such pomp and magnificence, and have such sepulchral monuments erected to their memory, as other heroes among the Heathens have had; such as the mighty kings of Assyria and Persia before mentioned:

which are gone down to hell, or "the grave",

with their weapons of war; which were never taken from them, and which they held in their hands to the last, being never conquered, and died at last a natural death, and not by the sword; or which were carried in state before their hearse at the time of interment, as is the custom to this day so to do at the funeral of great warriors, generals, and officers:

and they have laid their swords under their heads; as a sign and token, as Jarchi says, that the sword did not rule over them, that they did not fall by it; either their statues and sepulchral monuments were adorned with these, and other instruments of war, as was the grave of Misenus by Aeneas ^d; and as is still the custom where the heads of such mighty ones are laid, to engrave them on them: or, literally, their swords and other weapons of war were put in their graves under their heads; as it was usual, in former times, in some places to put swords, shields, and other armour, in the graves of military men, as were in the grave of Theseus, on the bier of Alexander the great, and others, as reported by Plutarch, Diodorus Siculus, and Sophocles ^e: now the Scythians were not buried: after this grand and pompous manner:

but their iniquities shall be upon their bones; or the punishment of their sin should be, that their bones should lie unburied and scattered about, or be dug up and broke to pieces, and treated with inhumanity and contempt, as a just reward for their savageness, and cruelty:

though they were the terror of the mighty in the land of the living: not only the terror of the common people, but even of the most powerful kings and mighty warriors.

Gill: Eze 32:28

Yea, thou shalt be broken in the midst of the uncircumcised,.... Kimchi, and so others, think this is said to Pharaoh king of Egypt; but rather it respects the prince of the Scythians, who should fall into the hands of Heathens, and be destroyed by them:

and shalt lie with them that are slain with the sword; be buried with them, or in like manner as they are; and not as mighty warriors, who die a natural death in their own country, and are buried in a stately and magnificent manner; but like those that fall by the sword of the enemy, and are thrown into one common pit.

Gill: Eze 32:29

There is Edom, her kings, and all her princes,.... In the next place, near the graves of the above mentioned, and in the same ruinous and desolate condition, lie the famous kingdom of Idumea, and the several kings and dukes of it, from the first setting of it up, to its last destruction prophesied of, Eze 25:12, of many of which mention is made, Gen 36:15,

which with their might are laid by them that are slain with the sword; who, notwithstanding their powerful armies, and prowess and skill in war, yet are conquered, and destroyed, and laid in graves in like manner as all others slain by the, sword of the enemy are:

they shall lie with the uncircumcised; for though they themselves were circumcised, being the descendants of Esau the son of Isaac, the son of Abraham, on whose seed circumcision was enjoined; yet this did not secure them from a violent death, and an ignominious burial; they being uncircumcised in heart, wicked and ungodly men, and so should be joined in their death and burial with such:

and with them that go down to the pit; the common receptacle of the slain.

Gill: Eze 32:30

There be the princes of the north,..... The kings of Babylon, according to Kimchi, which lay north of Judea; or the princes of Syria, Damascus, and Tyre, especially the latter, which commonly goes along with Zidon, being near it, as follows:

and all the Zidonians. The Vulgate Latin version renders it, "and all the hunters"; but wrongly; as also the Septuagint and Arabic versions, which read the princes or soldiers of Assyria. The Zidonians or inhabitants of Zidon are meant as the Targum; a famous maritime city, as Tyre also was, in Phoenicia:

which are gone down with the slain; into the grave, being conquered and destroyed by Nebuchadnezzar; see Eze 28:21,

with their terror they are ashamed of their might, the number and strength of their armies, the valour and courage of their soldiers, and the fortifications of their cities, in which they trusted, and of which they boasted; but yet could not preserve them from ruin:

and they lie uncircumcised with them that be slain by the sword; in common with other profane and wicked persons that have fallen by the sword as they have done:

and bear their shame with them that go down to the pit; See Gill on Eze 32:24.

Gill: Eze 32:31

Pharaoh shall see them, and shall be comforted over his multitude,.... That is, when Pharaoh is brought to the grave, and into the state of the dead, he shall look about him, and see who lie by him; and he shall behold the above mentioned kings of Assyria, Persia, Idumea, and the princes of Tyre and Zidon, and all their mighty armies, generals and soldiers, in the same condition with himself; and this shall be some solace to him in his own death, and at the loss of so great a kingdom, such numerous subjects, and a vast army, that others as rich, as powerful as himself, lie in the same low and miserable condition; though such comfort as this must be poor comfort indeed! and yet this is all the comfort wicked men have in hell, that they have company with them there:

even Pharaoh and all his army slain by the sword. Pharaohhophra and his numerous army slain by the sword of the king of Babylon. This explains who is meant by Pharaoh and his multitude: and that this would certainly be his case it is added,

saith the Lord God; he hath spoken it, and it shall be done; whose words are continued in the next verse.

Gill: Eze 32:32

For I have caused my terror in the land of the living,.... Or, "his terror" ^f; there is a double reading. The Keri or marginal reading, which we follow has it "my terror" ^g; but the Cetib or writing is his terror; and so read the Septuagint. Syriac, and Arabic versions; both may be taken, and the sense be, I have caused or suffered him, Pharaoh king of Egypt, to be a terror to the nations about him, particularly to the land of Israel, which the Targum expressly mentions as the land of the living; and now I will terrify him who has terrified others:

and he shall be laid in the midst of the uncircumcised with those that are slain with the sword; shall have a common burial with other Heathen nations; even with such, who, in a way of judgment, have perished by the sword of their victorious enemies, as he will:

even Pharaoh and all his multitude, saith the Lord God; the king of Egypt, his subjects, and his soldiers, as numerous as they are; and thus ends this doleful ditty, and funeral dirge or lamentation, composed, taken up, and sung for Pharaoh as ordered, thereby to assure him of his certain destruction.

Commentary -- Verse Notes / Footnotes

NET Notes: Eze 32:3

¹ tn The expression “throw my net” is common in Ezekiel (12:13; 17:20; 19:8).

NET Notes: Eze 32:4

¹ tn Or “cause.”

² tn Heb “live.”

³ tn Or “cause.”

⁴ tn Heb “the beasts of the field,” referring to wild as opposed to domesticated animals.

NET Notes: Eze 32:5

¹ tc The Hebrew text is difficult here, apparently meaning “your height.” Following Symmachus and the Syriac, it is preferable to emend the text to read “your maggots.” See D. I. Block, Ezekiel (NICOT), 2:203.

NET Notes: Eze 32:6

¹ tn Heb “from you.”

NET Notes: Eze 32:7

¹ tn Heb “will not shine its light.” For similar features of cosmic eschatology, see Joel 2:10; 4:15; Amos 5:18-20; Zeph 1:5.

NET Notes: Eze 32:9

¹ tn Heb “I will provoke the heart of.”

NET Notes: Eze 32:11

¹ sn The king of Babylon referred to here was Nebuchadnezzar (Ezek 21:19).

² tn Heb “approach.”

NET Notes: Eze 32:13

¹ tn Heb “muddy.”

² tn Heb “them,” that is, the waters mentioned in the previous line. The translation clarifies the referent.

NET Notes: Eze 32:14

¹ tn Heb “sink,” that is, to settle and become clear, not muddied.

NET Notes: Eze 32:17

¹ tn March 17, 585 b.c. The LXX adds “first month.”

NET Notes: Eze 32:18

¹ tn The Hebrew verb is used as a response to death (Jer 9:17-19; Amos 5:16).

² sn Through this prophetic lament given by God himself, the prophet activates the judgment described therein. See D. I. Block, Ezekiel (NICOT), 2:217, and L. C. Allen, Ezekiel (WBC), 2:136-37.

³ tn Heb “Bring him down, her and the daughters of the powerful nations, to the earth below.” The verb “bring down” appears in the Hebrew text only once. Because the verb takes several objects here, the repetition of the verb in the translation improves the English style.

⁴ tn This apparently refers to personified Egypt.

NET Notes: Eze 32:19

¹ tc The LXX places this verse after v. 21.

tn The words “say to them” are added in the translation for clarity to indicate the shift in addressee from the prophet to Egypt.

² tn Heb “pleasantness.”

NET Notes: Eze 32:22

¹ tn Heb “around him his graves.” The masculine pronominal suffixes are problematic; the expression is best emended to correspond to the phrase “around her grave” in v. 23. See D. I. Block, Ezekiel (NICOT), 2:219.

² tn Heb “all of them slain, the ones felled by the sword.” See as well vv. 23-24.

NET Notes: Eze 32:23

¹ tn Heb “whose.”

² tn The only other occurrence of the phrase “remote slopes of the pit” is in Isa 14:15.

NET Notes: Eze 32:25

¹ tn Heb “around him her graves,” but the expression is best emended to read “around her grave” (see vv. 23-24).

NET Notes: Eze 32:26

¹ tn Heb “around him her graves,” but the expression is best emended to read “around her grave” (see vv. 23-24).

NET Notes: Eze 32:27

¹ tc Heb “of the uncircumcised.” The LXX reads, probably correctly, “from of old” rather than “of the uncircumcised.” The phrases are very similar in spelling. The warriors of Meshech-Tubal are described as uncircumcised, so it would be odd for them to not be buried with the uncircumcised. Verse 28 specifically says that they would lie with the uncircumcised.

² tn Heb “and their iniquities were over their bones.” The meaning of this statement is unclear; in light of the parallelism (see “swords”) it is preferable to emend “their iniquities” to “their swords.” See L. C. Allen, Ezekiel (WBC), 2:135.

Geneva Bible: Eze 32:5

And I will lay thy flesh upon the mountains, and fill the valleys ^{( d )} with thy height.

^{( d )} With heaps of the carcass of your army.

Geneva Bible: Eze 32:6

I will also water with thy blood the land in which thou ^{( e )} swimmest, [even] to the mountains; and the rivers shall be full of thee.

^{( e )} As the Nile overflows in Egypt, so will I make the blood of your host overflow it.

Geneva Bible: Eze 32:7

And when I shall ^{( f )} put thee out, I will cover the heaven, and make its stars dark; I will cover the sun with a cloud, and the moon shall not give her light.

^{( f )} The word signifies to be put out as a candle is put out.

Geneva Bible: Eze 32:8

All the bright lights of heaven will I make dark over thee, and set ^{( g )} darkness upon thy land, saith the Lord GOD.

^{( g )} By this manner of speech is meant the great sorrow that will be for the slaughter of the king and his people.

Geneva Bible: Eze 32:12

By the swords of the mighty will I cause thy multitude to fall, the terrible of the nations, all of them: and they shall lay waste the ^{( h )} pomp of Egypt, and all its multitude shall be destroyed.

^{( h )} This came to pass in less than four years after this prophecy.

Geneva Bible: Eze 32:14

Then will I make ^{( i )} their waters deep, and cause their rivers to run like oil, saith the Lord GOD.

^{( i )} That is, of the Chaldeans your enemies, who will quietly enjoy all your conveniences.

Geneva Bible: Eze 32:18

Son of man, wail for the multitude of Egypt, and ^{( k )} cast them down, [even] her, and the daughters of the famous nations, to the lower parts of the earth, with them that go down into the pit.

^{( k )} That is, prophecy that they will be cast down: thus the Lord gives his prophets power both to plant and to destroy by his word, read (Jer 1:10).

Geneva Bible: Eze 32:19

Whom dost thou pass ^{( l )} in beauty? go down, and be thou laid with the uncircumcised.

^{( l )} Have not other kingdoms more beautiful than you perished?

Geneva Bible: Eze 32:20

They shall fall in the midst of [them that are] slain by the sword: ^{( m )} she is delivered to the sword: draw her and all her multitudes.

^{( m )} That is, Egypt.

Geneva Bible: Eze 32:21

The strong among the mighty shall speak to ^{( n )} him out of the midst of the grave with them that help him: they are gone down, they lie uncircumcised, slain by the sword.

^{( n )} To make the matter more sensible, he brings in Pharaoh whom the dead will meet and marvel at him, read (Isa 14:9).

Geneva Bible: Eze 32:24

There [is] ^{( o )} Elam and all her multitude around her grave, all of them slain, fallen by the sword, who are gone down uncircumcised into the lower parts of the earth, who caused their terror in the land of the ^{( p )} living; yet have they borne their shame with them that go down to the pit.

^{( o )} Meaning the Persians.

^{( p )} Whom in his life all the world feared.

Geneva Bible: Eze 32:26

There [is] ^{( q )} Meshech, Tubal, and all her multitude: her graves [are] around him: all of them uncircumcised, slain by the sword, though they caused their terror in the land of the living.

^{( q )} That is, the Capadocians and Italians or Spaniards, as Josephus writes.

Geneva Bible: Eze 32:27

And they shall not lie with the mighty [that are] fallen ^{( r )} of the uncircumcised, who are gone down to the grave with their weapons of war: and they have laid their swords under their heads, but their iniquities shall be upon their bones, though [they were] the terror of the mighty in the land of the living.

^{( r )} Who died not by cruel death but by the course of nature, and are honourably buried with their coat of armour and signs of honour.

Geneva Bible: Eze 32:30

There [are] the princes of the ^{( s )} north, all of them, and all the Zidonians, who are gone down with the slain; with their terror they are ashamed of their might; and they lie uncircumcised with [them that are] slain by the sword, and bear their shame with them that go down to the pit.

^{( s )} The kings of Babylon.

Geneva Bible: Eze 32:31

Pharaoh shall see them, and shall be ^{( t )} comforted over all his multitude, [even] Pharaoh and all his army slain by the sword, saith the Lord GOD.

^{( t )} As the wicked rejoice when they see others partakers of their miseries.

Geneva Bible: Eze 32:32

For I have caused my ^{( u )} terror in the land of the living: and he shall be laid in the midst of the uncircumcised with [them that are] slain with the sword, [even] Pharaoh and all his multitude, saith the Lord GOD.

^{( u )} I will make the Egyptians afraid of me, as they caused others to fear them.

Commentary -- Verse Range Notes

TSK Synopsis: Eze 32:1-32

1 A lamentation for the fearful fall of Egypt.

11 The sword of Babylon shall destroy it.

17 It shall be brought down to hell, among all the uncircumcised nations.

MHCC: Eze 32:1-16

It becomes us to weep and tremble for those who will not weep and tremble for themselves. Great oppressors are, in God's account, no better than beasts of prey. Those who admire the pomp of this world, will wonder at the ruin of that pomp; which to those who know the vanity of all things here below, is no surprise. When others are ruined by sin, we have to fear, knowing ourselves guilty. The instruments of the desolation are formidable. And the instances of the desolation are frightful. The waters of Egypt shall run like oil, which signifies there should be universal sadness and heaviness upon the whole nation. God can soon empty those of this world's goods who have the greatest fulness of them. By enlarging the matters of our joy, we increase the occasions of our sorrow. How weak and helpless, as to God, are the most powerful of mankind! The destruction of Egypt was a type of the destruction of the enemies of Christ.

MHCC: Eze 32:17-32

Divers nations are mentioned as gone down to the grave before Egypt, who are ready to give her a scornful reception; these nations had been lately ruined and wasted. But though Judah and Jerusalem were about this time ruined and laid waste, yet they are not mentioned here. Though they suffered the same affliction, and by the same hand, yet the kind design for which they were afflicted, and the mercy God reserved for them, altered its nature. It was not to them a going down to the pit, as it was to the heathen. Pharaoh shall see, and be comforted; but the comfort wicked ones have after death, is poor comfort, not real, but only in fancy. The view this prophecy gives of ruined states shows something of this present world, and the empire of death in it. Come and see the calamitous state of human life. As if men did not die fast enough, they are ingenious at finding out ways to destroy one another. Also of the other world; though the destruction of nations as such, seems chiefly intended, here is plain allusion to the everlasting ruin of impenitent sinners. How are men deceived by Satan! What are the objects they pursue through scenes of bloodshed, and their many sins? Surely man disquiets himself in vain, whether he pursues wealth, fame, power, or pleasure. The hour cometh, when all that are in their graves shall hear the voice of Christ, and shall come forth; those that have done good to the resurrection of life, and those that have done evil to the resurrection of damnation.

Matthew Henry: Eze 32:1-16

Here, I. The prophet is ordered to take up a lamentation for Pharaoh king of Egypt, Eze 32:2. It concerns ministers to be much of a serious spirit, and, in order thereunto, to be frequent in taking up lamentations for the fall and ruin of sinners, as those that have not desired, but dreaded, the woeful day. Note, Ministers that would affect others with the things of God must make it appear that they are themselves affected with the miseries which sinners bring upon themselves by their sins. It becomes us to weep and tremble for those that will not weep and tremble for themselves, to try if thereby we may set them a weeping, set them a trembling.

II. He is ordered to show cause for that lamentation.

1. Pharaoh has been a troubler of the nations, even of his own nation, which he should have procured the repose of: He is like a young lion of the nations (Eze 32:2), loud and noisy, hectoring and threatening as a lion when he roars. Great potentates, if they by tyrannical and oppressive, are in God's account no better than beasts of prey. He is like a whale, or dragon, like a crocodile (so some) in the seas, very turbulent and vexatious, as the leviathan that makes the deep to boil like a pot, Job 41:31. When Pharaoh engaged in an unnecessary war with the Cyrenians he came forth with his rivers, with his armies, troubled the waters, disturbed his own kingdom and the neighbouring nations, fouled the rivers, and made them muddy. Note, A great deal of disquiet is often given to the world by the restless ambition and implacable resentments of proud princes. Ahab is he that troubles Israel, and not Elijah.

2. He that has troubled others must expect to be himself troubled; for the Lord is righteous, Jos 7:25.

(1.) This is set forth here by a comparison. Is Pharaoh like a great whale, which, when it comes up the river, gives great disturbance, a leviathan which Job cannot draw out with a hook? (Job 41:1), yet God has a net for him which is large enough to enclose him and strong enough to secure him (Eze 32:3): I will spread my net over thee, even the army of the Chaldeans, a company of many people; they shall force him out of his fastnesses, dislodge him out of his possessions, throw him like a great fish upon dry ground, upon the open field (Eze 32:4), where being out of his element, he must die of course, and be a prey to the birds and beasts, as was foretold, Eze 29:5. What can the strongest fish do to help itself when it is out of the water and lies gasping? The flesh of this great whale shall be laid upon the mountains (Eze 32:5) and the valleys shall be filled with his height. Such numbers of Pharaoh's soldiers shall be slain that the dead bodies shall be scattered upon the hills and there shall be heaps of them piled up in the valleys. Blood shall be shed in such abundance as to swell the rivers in the valleys. Or, Such shall be the bulk, such the height, of this leviathan, that, when he is laid upon the ground, he shall fill a valley. Such vast quantities of blood shall issue from this leviathan as shall water the land of Egypt, the land wherein now he swims, now he sports himself, Eze 32:6. It shall reach to the mountains, and the waters of Egypt shall again be turned into blood by this means: The rivers shall be full of thee. The judgments executed upon Pharaoh of old are expressed by the breaking of the heads of leviathan in the waters, Psa 74:13, Psa 74:14. But now they go further; this old serpent not only has now his head bruised, but is all crushed to pieces.

(2.) It is set forth by a prophecy of the deep impression which the destruction of Egypt should make upon the neighbouring nations; it would put them all into a consternation, as the fall of the Assyrian monarchy did, Eze 31:15, Eze 31:16. When Pharaoh, who had been like a blazing burning torch, is put out and extinguished it shall make all about him look black, Eze 32:7. The heavens shall be hung with black, the stars darkened, the sun eclipsed, and the moon be deprived of her borrowed light. It is from the upper world that this lower receives its light; and therefore (Eze 32:8), when the bright lights of heaven are made dark above, darkness by consequence is set upon the land, upon the earth; so it shall be on the land of Egypt. Here the plague of darkness, which was upon Egypt of old for three days, seems to be alluded to, as, before, the turning of the waters into blood. For, when former judgments are forgotten, it is just that they should be repeated. When their privy-counsellors, and statesmen, and those that have the direction of the public affairs, are deprived of wisdom and made fools, and the things that belong to their peace are hidden from their eyes, then their lights are darkened and the land is in a mist. This is foretold, Isa 19:13. The princes of Zoan have become fools. Now upon the spreading of the report of the fall of Egypt, and the bringing of the news to remote countries, countries which they had not known (Eze 32:9), people shall be much affected, and shall feel themselves sensibly touched by it. [1.] It shall fill them with vexation to see such an ancient, wealthy, potent kingdom thus humbled and brought down, and the pride of worldly glory, which they have such a value for, stained. The hearts of many people will be vexed to see the word of the God of Israel fulfilled in the destruction of Egypt, and that all the gods of Egypt were not able to relieve it. Note, The destruction of some wicked people is a vexation to others. [2.] It shall fill them with admiration (Eze 32:10): They shall be amazed at thee, shall wonder to see such great riches and power come to nothing, Rev 18:17. Note, Those that admire with complacency the pomp of this world will admire with consternation the ruin of that pomp, which to those that know the vanity of all things here below is no surprise at all. [3.] It shall fill them with fear: even their kings (that think it their prerogative to be secure) shall be horribly afraid for thee, concluding their own house to be in danger when their neighbour's is on fire. When I shall brandish my sword before them they shall tremble every man for his own life. Note, When the sword of God's justice is drawn against some, to cut them off, it is thereby brandished before others, to give them warning. And those that will not be admonished by it, and made to reform, shall yet be frightened by it, and made to tremble. They shall tremble at every moment, because of thy fall. When others are ruined by sin we have reason to quake for fear, as knowing ourselves guilty and obnoxious. Who is able to stand before this holy Lord God?

(3.) It is set forth by a plain and express prediction of the desolation itself that should come upon Egypt. [1.] The instruments of the desolation appear here very formidable. It is the sword of the king of Babylon, that warlike, that victorious prince, that shall come upon thee (Eze 32:11), the swords of the mighty, even the terrible of the nations, all of them (Eze 32:12), an army that there is no standing before. Note, Those that delight in war, and are upon all occasions entering into contention, may expect, some time or other, to be engaged with those that will prove too hard for them. Pharaoh had been forward to quarrel with his neighbour and to come forth with his rivers, with his armies, Eze 32:2. But God will now give him enough of it. [2.] The instances of the desolation appear here very frightful, much the same with what we had before, Eze 29:10-12; Eze 30:7. First, The multitude of Egypt shall be destroyed, not decimated, some picked out to be made examples, but all cut off. Note, The numbers of sinners, though they be a multitude, will neither secure them against God's power nor entitle them to his pity. Secondly, The pomp of Egypt shall be spoiled, the pomp of their court, what they have been proud of. Note, in renouncing the pomps of this world we did ourselves a great kindness, for they are things that are soon spoiled and that cheat their admirers. Thirdly, The cattle of Egypt, that used to feed by the rivers, shall be destroyed (Eze 32:13), either cut off by the sword or carried off for a prey. Egypt was famous for horses, which would be an acceptable booty to the Chaldeans. The rivers shall be no more frequented as they have been by man and beast, that came thither to drink. Fourthly, The waters of Egypt, that used to flow briskly, shall now grow deep, and slow, and heavy, and shall run like oil (Eze 32:14), a figurative expression signifying that there should be such universal sadness and heaviness upon the whole nation that even the rivers should go softly and silently like mourners, and quite forget their rapid motion. Fifthly, The whole country of Egypt shall be stripped of its wealth; it shall be destitute of what whereof it was full (Eze 32:15), corn, and cattle, and all the pleasant fruits of the earth; when those are smitten that dwell therein the ground is untilled, and that which is gathered becomes an easy prey to the invader. Note, God can soon empty those of this world's goods that have the greatest fulness of those things and are full of them, that enjoy most and have their hearts set upon those enjoyments. The Egyptians were full of their pleasant and plentiful country, and its rich productions. Every one that talked with them might perceive how much it filled them. But God can soon make their country destitute of that whereof it is full; it is therefore our wisdom to be full of treasures in heaven. When the country is made destitute, 1. It shall be an instruction to them: Then shall they know that I am the Lord. A sensible conviction of the vanity of the world, and the fading perishing nature of all things in it, will contribute much to our right knowledge of God as our portion and happiness. 2. It shall be a lamentation to all about them: The daughters of the nations shall lament her (Eze 32:16), either because, being in alliance with her, they share in her grievances and suffer with her, or, being admirers of her, they at least share in her grief and sympathize with her. They shall lament for Egypt and all her multitude; it shall excite their pity to see so great a devastation made. By enlarging the matters of our joy we increase the occasions of our sorrow.

Matthew Henry: Eze 32:17-32

This prophecy concludes and completes the burden of Egypt, and leaves it and all its multitude in the pit of destruction.

I. We are here invited to attend the funeral of that once flourishing kingdom, to lament its fall, and to take a view of those who attend it to the grave and accompany it in the grave.

1. This dead corpse of a kingdom is here brought to the grave. The prophet is ordered to cast them down to the pit (Eze 32:18), to foretel their destruction as one that had authority, as Jeremiah was set over the kingdoms, Jer 1:10. He must speak in God's name, and as from him who will cast them down. Yet he must foretel it as one that had an affectionate concern for them; he must wail for the multitude of Egypt, even when he casts them down. When Egypt is slain, let her have an honourable funeral, befitting her quality; let her be buried with the daughters of the famous nations, in their burying-places and with the same ceremony. It is but a poor allay to the reproach and terror of death to be buried with those that were famous; yet this is all that is allowed to Egypt. Shall Egypt think to exempt herself from the common fate of proud and imperious nations? No; she must take her lot with them (Eze 32:19): " Whom dost thou surpass in beauty? Art thou so much fairer than any other nation that thou shouldst expect therefore to be excused? No; others as fair as thou have sunk into the pit; go down therefore, and be thou laid with the uncircumcised. Thou art like them and art likely to lie among them. The multitude of Egypt shall all fall in the midst of those that are slain with the sword, now that there is a general slaughter made among the nations."Egypt with the rest must drink of the bloody cup, and therefore she is delivered to the sword, to the sword of war (but, in God's hand, the sword of justice), is delivered to be publicly executed. Draw her and all her multitude; draw them either as the dead bodies of great men are drawn in honour to the grave, in a hearse, or as malefactors are drawn in disgrace to the place of execution, on a sledge; draw them to the pit, and let them be made a spectacle to the world.

2. This corpse of a kingdom is bid welcome to the grave, and Pharaoh is made free of the congregation of the dead, and admitted into their regions, not without some pomp and ceremony. As the surprising fall of the king of Babylon is thus illustrated, Hell from beneath is moved for thee to meet thee at thy coming, and to introduce thee into those mansions of darkness (Isa 14:9, etc.), so here (Eze 32:21), They shall speak to him out of the midst of hell, as it were congratulating his arrival and calling him to join with them in acknowledging that which neither he nor they would be brought to own when they were in their pomp and pride, that it is in vain to think of contesting with God, and none ever hardened their hearts against him and prospered. They shall say to him, and to those that pretended to help him, Where are you now? What have you brought your attempts to at last? Divers nations are here mentioned as gone down to the grave before Egypt that are ready to give her a scornful reception and upbraid her with coming to them at last. These nations here spoken of were probably such as had been of late years ruined and wasted by the king of Babylon, and their princes cut off; let Egypt know that she has neighbour's fare. When she goes to the grave she does but migrare ad plures - migrate to the majority; there are innumerable before her. But it is observable that though Judah and Jerusalem were just about this time, or a little before, utterly ruined and laid waste, yet they are not mentioned here among the nations that welcome Egypt to the pit; for though they suffered the same things that these nations suffered, and by the same hand, yet the kind intentions of their affliction, and its happy issue at last, and the mercy God had yet in reserve for them, altered the property of it; it was not to them a going down to the pit, as it was to the heathen; they were not smitten as others were, nor slain according to the slaughter of other nations, Isa 27:7. But let us see who those are that have gone to the grave before Egypt, that lie uncircumcised, slain by the sword, with whom she must now take up her lodging. (1.) There lie the Assyrian empire, and all the princes and mighty men of that monarchy (Eze 32:22): Asshur is there and all her company, all the countries that were tributaries to and had dependence upon that crown. That mighty potentate who used to lie in state, with his guards and grandees about him, now lies in obscurity, with his graves about him and his soldiers in them, unable any longer to do him service or honour; they are all of them slain, fallen by the sword. The number of their months was cut off in the midst, and, being bloody and deceitful men, they were not suffered to live out half their days. Their braves were set in the sides of the pit, all in a row, like beds in a common chamber, Eze 32:23. All their company is such as were slain, fallen by the sword; a vast congregation there is of such, who had caused terror in the land of the living. But as the death of those to whom they were a terror put an end to their fears (in the grave the prisoners rest together and hear not the voice of the oppressor, Job 3:18), so the death of these mighty men puts an end to their terrors. Who is afraid of a dead lion? Note, Death will be a king of terrors to those who, instead of making themselves blessings, make themselves terrors, in their generation. (2.) There lies the kingdom of Persia, which perhaps within the memory of man at that time had been wasted and brought down: There is Elam and all her multitude, the king of Elam and his numerous armies, Eze 32:24, Eze 32:25. They also had caused their terror in the land of the living, had made a fearful noise and bluster among the nations in their day. But Elam has now a grave by herself, and the graves of the common people round about her, fallen by the sword; she has her bed in the midst of the slain that went down uncircumcised, unsanctified, unholy, and not in covenant with God. They have borne their shame with those that go down to the pit; they have fallen under the common disgrace and mortification of mankind, that they die and are buried; nay, they die under particular marks of ignominy, which God and man put upon them. Note, Those who cause their terror shall, sooner or later, bear their shame, and be made a terror to themselves. The king of Elam is put in the midst of those that are slain. All the honour he can now pretend to is to be buried in the chief sepulchre. (3.) There lies the Scythian power, which, about this time, was busy in the world. Meshech and Tubal, those barbarous northern nations, had lately made a descent upon the Medes, and caused their terror among them, lived among them upon free quarter for some years, making every thing their own that they could lay their hands on; but at length Cyaxares, king of the Medes, drew them by a wile into his power, but off abundance of them, and obliged them to quit his country, Eze 32:26. There lie Meshech and Tubal, and all their multitude; there is a burying place for them, with their chief commander in the midst of them, all of them uncircumcised, slain by the sword. These Scythians, dying ingloriously as they lived, are not laid, as the other nations spoken of before, in the bed of honour (Eze 32:27): They shall not lie with the mighty, shall not be buried in state, as those are, even by consent of the enemy, that are slain in the field of battle, that go down to their graves with their weapons of war carried before the hearse, or trailed after it, that have particularly their swords laid under their heads, as if they could sleep the sweeter in the grave when they laid their heads on such a pillow. These Scythians are not buried with these marks of honour, but their iniquities shall be upon their sons; they shall, for their iniquity, be left unburied, though they were the terror even of the mighty in the land of the living. (4.) There lies the kingdom of Edom, which had flourished long, but about this time, at least before the destruction of Egypt, was made quite desolate, as was foretold, Eze 25:13. Among the sepulchres of the nations there is Edom, Eze 32:29. There lie, not dignified with monuments or inscriptions, but mingled with common dust, her kings and all her princes, her wise statesmen (which Edom was famous for), and her brave soldiers. These with their might are laid by those that were slain by the sword; their might could not prevent it, nay, their might helped to procure it, for that both encouraged them to engage in war and incensed their neighbours against them, who thought it necessary to curb their growing greatness. A great deal of pains they took to ruin themselves, as many do, who with their might, with all their might, are laid by those that were slain with the sword. The Edomites retained circumcision, being of the seed of Abraham. But that shall stand them in no stead; they shall lie with the uncircumcised. (5.) There lie the princes of the north, and all the Zidonians. These were as well acquainted with maritime affairs as the Egyptians were, who relied much upon that part of their strength, but they have gone down with the slain (Eze 32:30), down to the pit. Now they are ashamed of their might, ashamed to think how much they boasted of it and trusted to it; and, as the Edomites with their might, so these with their terror, are laid with those that are slain by the sword and are forced to take their lot with them. They bear their shame with those that go down to the pit, die in as much disgrace as those that are cut off by the hand of public justice. (6.) All this is applied to Pharaoh and the Egyptians, who have no reason to flatter themselves with hopes of tranquillity when they see how the wisest, and wealthiest, and strongest, of their neighbours have been laid waste (Eze 32:28): " Yea, thou shalt be broken in the midst of the uncircumcised; when God is pulling down the unhumbled and unreformed nations thou must expect to come down with them."[1.] It will be some extenuation of the miseries of Egypt to observe that it has been the case of so many great and mighty nations before (Eze 32:31): Pharaoh shall see them and be comforted; it will be some ease to his mind that he is not the first king that has been slain in battle - his not the first army that has been routed, his not the first kingdom that has been made desolate. Mr. Greenhill observes here, "The comfort which wicked ones have after death is poor comfort, not real, but imaginary."They will find little satisfaction in having so many fellow-sufferers; the rich man in hell dreaded it. It is only in point of honour that Pharaoh can see and be comforted. [2.] But nothing will be an exemption from these miseries; for (Eze 32:32) I have caused my terror in the land of the living. Great men have caused their terror, have studied how to make every body fear them. Oderint dum metuant - Let them hate, so that they do but fear. But now the great God has caused his terror in the land of the living; and therefore he laughs at theirs, because he sees that his day is coming, Psa 37:13. In this day of terror Pharaoh and all his multitude shall be laid with those that are slain by the sword.

II. The view which this prophecy gives us of ruined states may show us something, 1. Of this present world, and the empire of death in it. Come, and see the calamitous state of human life; see what a dying world this is. The strong die, the mighty die, Pharaoh and all his multitude. See what a killing world this is. They are all slain with the sword. As if men did not die fast enough of themselves, men are ingenious at finding out ways to destroy one another. It is not only a great pit, but a great cock-pit. 2. Of the other world. Though it is the destruction of nations as such that perhaps is principally intended here, yet here is a plain allusion to the final and everlasting ruin of impenitent sinners, of those that are uncircumcised in heart; they are slain by the sword of divine justice; their iniquity is upon them, and with it they bear their shame. Those, Christ's enemies, that would not have him to reign over them, shall be brought forth and slain before him, though they be as pompous, though they be as numerous, as Pharaoh and all his multitude.

Keil-Delitzsch: Eze 32:1-16

Lamentation over the King of Egypt

Pharaoh, a sea-monster, is drawn by the nations out of his waters with the net of God, and cast out upon the earth. His flesh is given to the birds and beasts of prey to devour, and the earth is saturated with his blood (Eze 32:2-6). At his destruction the lights of heaven lose their brightness, and all the nations will be amazed thereat (Eze 32:7-10). The king of Babel will come upon Egypt, will destroy both man and beast, and will make the land a desert (Eze 32:11-16). - The date given in Eze 32:1 - "In the twelfth year, in the twelfth month, on the first of the month, the word of Jehovah came to me, saying" - agrees entirely with the relation in which the substance of the ode itself stands to the prophecies belonging to the tenth and eleventh years in Ezekiel 29:1-16 and Eze 30:20-26; whereas the different date found in the Septuagint cannot come into consideration for a moment.

Eze 32:2-6

The destruction of Pharoah. - Eze 32:2. Son of man, raise a lamentation over Pharaoh the king of Egypt, and say to him, Thou wast compared to a young lion among the nations, and yet wast like a dragon in the sea; thou didst break forth in thy streams, and didst trouble the waters with thy feet, and didst tread their streams. Eze 32:3. Thus saith the Lord Jehovah, Therefore will I spread out my net over thee in the midst of many nations, that they may draw thee up in my yarn; Eze 32:4. And will cast thee upon the land, hurl thee upon the surface of the field, and will cause all the birds of the heaven to settle upon thee, and the beasts of the whole earth to satisfy themselves with thee. Eze 32:5. Thy flesh will I put upon the mountains, and fill the valleys with thy funeral heap. Eze 32:6. I will saturate the earth with thine outflow of thy blood even to the mountains, and the low places shall become full of thee. - This lamentation begins, like others, with a picture of the glory of the fallen king. Hitzig objects to the ordinary explanation of the words כּפיר גּוים נדמיתה , λέοντι ἐθνῶν ὡμοιώθης (lxx), leoni gentium assimilatus es (Vulg.), on the ground that the frequently recurring נדמה would only have this meaning in the present passage, and that נמשׁל , which would then be synonymous, is construed in three other ways, but not with the nominative. For these reasons he adopts the rendering, "lion of the nations, thou belongest to death."But it would be contrary to the analogy of all the קינות to commence the lamentation with such a threat; and Hitzig's objections to the ordinary rendering of the words will not bear examination. The circumstance that the Niphal נדמה is only met with here in the sense of ὁμοιοῦσθαι , proves nothing; for דּמה has this meaning in the Kal , Piel , and Hithpael , and the construction of the Niphal with the accusative (not nominative, as Hitzig says) may be derived without difficulty from the construction of the synonymous נמשׁל with כ . But what is decisive in favour of this rendering is the fact that the following clause is connected by means of the adversative ואתּה (but thou), which shows that the comparison of Pharaoh to a תּנּים forms an antithesis to the clause in which he is compared to a young lion. If נדמית ' כּפיר ג contained a declaration of destruction, not only would this antithesis be lost, but the words addressed to it as a lion of the nations would float in the air and be used without any intelligible meaning. The lion is a figurative representation of a powerful and victorious ruler; and כּפיר גּוים is really equivalent to אל גּוים in Eze 31:11.

Pharaoh was regarded as a mighty conqueror of the nations, "though he was rather to be compared to the crocodile, which stirs up the streams, the fresh waters, and life-giving springs of the nations most perniciously with mouth and feet, and renders turbid all that is pure"(Ewald). תּנּים , as in Eze 29:3. Ewald and Hitzig have taken offence at the words תּגח בּנהרתיך , "thou didst break forth in thy streams,"and alter בּנהרתיך retla d into בּנחרתיך , with thy nostrils (Job 41:12); but they have not considered that תּגח would be quite out of place with such an alteration, as גּיח in both the Kal and Hiphil (Jdg 20:33) has only the intransitive meaning to break out. The thought is simply this: the crocodile lies in the sea, then breaks occasionally forth in its streams, and makes the waters and their streams turbid with its feet. Therefore shall Pharaoh also end like such a monster (Eze 32:3-6). The guilt of Pharaoh did not consist in the fact that he had assumed the position of a ruler among the nations (Kliefoth); but in his polluting the water-streams, stirring up and disturbing the life-giving streams of the nations. God will take him in His net by a gathering of nations, and cause him to be drawn out of his element upon the dry land, where he shall become food to the birds and beasts of prey (cf. Eze 29:4-5; Eze 31:12-13). The words ' בּקהל עמּים ר are not to be understood as referring to the nations, as spectators of the event (Hävernick); but ב denotes the instrument, or medium employed, here the persons by whom God causes the net to be thrown, as is evident from the והעלוּך which follows. According to the parallelismus membrorum , the ἁπ . λεγ . רמוּת can only refer to the carcase of the beast, although the source from which this meaning of the word is derived has not yet been traced. There is no worth to be attached to the reading rimowt in some of the codices, as רמּה does not yield a suitable meaning either in the sense of reptile, or in that of putrefaction or decomposed bodies, which has been attributed to it from the Arabic. Under these circumstances we adhere to the derivation from רוּם , to be high, according to which רמוּת may signify a height or a heap, which the context defines as a funeral-pile. צפה , strictly speaking, a participle from צוּף , to flow, that which flows out, the outflow (Hitzig), is not to be taken in connection with ארץ , but is a second object to השׁקיתי ; and the appended word מדּמך indicates the source whence the flowing takes place, and of what the outflow consists. אל ההרים , to the mountains, i.e., up to the top of the mountains. The thought in these verses is probably simply this, that the fall of Pharaoh would bring destruction upon the whole of the land of Egypt, and that many nations would derive advantage from his fall.

Eze 32:7-10

His overthrow fills the whole world with mourning and terror. - Eze 32:7. When I extinguish thee, I will cover the sky and darken its stars; I will cover the sun with cloud, and the moon will not cause its light to shine. Eze 32:8. All the shining lights in the sky do I darken because of thee, and I bring darkness over thy land, is the saying of the Lord Jehovah. Eze 32:9. And I will trouble the heart of many nations when I bring out thine overthrow among the nations into lands which thou knowest not, Eze 32:10. And I will make many nations amazed at thee, and their kings shall shudder at thee when I brandish my sword before their face; and they shall tremble every moment, every one for his life on the day of his fall. - The thought of Eze 32:7 and Eze 32:8 is not exhausted by the paraphrase, "when thou art extinguished, all light will be extinguished, so far as Egypt is concerned,"accompanied with the remark, that the darkness consequent thereupon is a figurative representation of utterly hopeless circumstances (Schmieder). The thought on which the figure rests is that of the day of the Lord, the day of God's judgment, on which the lights of heaven lose their brightness (cf. Eze 30:3 and Joe 2:10, etc.). This day bursts upon Egypt with the fall of Pharaoh, and on it the shining stars of heaven are darkened, so that the land of Pharaoh becomes dark. Egypt is a world-power represented by Pharaoh, which collapses with his fall. But the overthrow of this world-power is an omen and prelude of the overthrow of every ungodly world-power on the day of the last judgment, when the present heaven and the present earth will perish in the judgment-fire. Compare the remarks to be found in the commentary on Joe 3:4 upon the connection between the phenomena of the heavens and great catastrophes on earth. The contents of both verses may be fully explained from the biblical idea of the day of the Lord and the accompanying phenomena; and for the explanation of בּכבּותך , there is no necessity to assume, as Dereser and Hitzig have done, that the sea-dragon of Egypt is presented here under the constellation of a dragon; for there is no connection between the comparison of Egypt to a tannim or sea-dragon, in Eze 32:2 and Eze 29:3 (= רהב , Isa 51:9), and the constellation of the dragon (see the comm. on Isa 51:9 and Isa 30:7). In בּכבּותך Pharaoh is no doubt regarded as a star of the first magnitude in the sky; but in this conception Ezekiel rests upon Isa 14:12, where the king of Babylon is designated as a bright morning-star. That this passage was in the prophet's mind, is evident at once from the fact that Eze 32:7 coincides almost verbatim with Isa 13:10. - The extinction and obscuration of the stars are not merely a figurative representation of the mourning occasioned by the fall of Pharaoh; still less can Eze 32:9 and Eze 32:10 be taken as an interpretation in literal phraseology of the figurative words in Eze 32:7 and Eze 32:8. For Eze 32:9 and Eze 32:10 do not relate to the mourning of the nations, but to anxiety and terror into which they are plunged by God through the fall of Pharaoh and his might. הכעיס , to afflict the heart, does not mean to make it sorrowful, but to fill it with anxiety, to deprive it of its peace and cheerfulness. "When I bring thy fall among the nations"is equivalent to "spread the report of thy fall."Consequently there is no need for either the arbitrary alteration of שׁברך into שׂברך , which Ewald proposes, with the imaginary rendering announcement or report; nor for the marvellous assumption of Hävernick, that שׁברך describes the prisoners scattered among the heathen as the ruins of the ancient glory of Egypt, in support of which he adduces the rendering of the lxx αἰχμαλωσίαν σου , which is founded upon the change of שׁברך into שׁביך . For Eze 32:10 compare Eze 27:35. עופף , to cause to fly, to brandish. The sword is brandished before their face when it falls time after time upon their brother the king of Egypt, whereby they are thrown into alarm for their own lives. לרגעים , by moments = every moment (see the comm. on Isa 27:3).

Eze 32:11-16

The judgment upon Egypt will be executed by the king of Babylon. - Eze 32:11. For thus saith the Lord Jehovah, The sword of the king of Babylon will come upon thee. Eze 32:12. By swords of heroes will I cause thy tumult to fall, violent ones of the nations are they all, and will lay waste the pride of Egypt, and all its tumult will be destroyed. Eze 32:13. And I will cut off all its cattle from the great waters, that no foot of man may disturb them any more, nor any hoof of cattle disturb them. Eze 32:14. Then will I cause their waters to settle and their streams to flow like oil, is the saying of the Lord Jehovah, Eze 32:15. When I make the land of Egypt a desert, and the land is made desolate of its fulness, because I smite all the inhabitants therein, and they shall know that I am Jehovah. Eze 32:16. A lamentatoin (mournful ode) is this, and they will sing it mournfully; the daughters of the nations will sing it mournfully, over Egypt and over all its tumult will they sing it mournfully, is the saying of the Lord Jehovah. - In this concluding strophe the figurative announcement of the preceding one is summed up briefly in literal terms; and toward the close (Eze 32:14) there is a slight intimation of a better future. The destruction of the proud might of Egypt will be effected through the king of Babylon and his brave and violent hosts. עריצי גּוים , as in Eze 31:12 (see the comm. on Eze 28:7). המון in Eze 32:12 and Eze 32:13 must not be restricted to the multitude of people. It signifies tumult, and embraces everything in Egypt by which noise and confusion were made (as in Eze 31:2 and Eze 31:18); although the idea of a multitude of people undoubtedly predominates in the use of המון in Eze 32:12 . גּאון , the pride of Egypt, is not that of which Egypt is proud, but whatever is proud or exalts itself in Egypt. The utter devastation of Egypt includes the destruction of the cattle, i.e., of the numerous herds which fed on the grassy banks of the Nile and were driven to the Nile to drink (cf. Gen 47:6; Gen 41:2.; Exo 9:3); and this is therefore specially mentioned in Eze 32:13, with an allusion to the consequence thereof, namely, that the waters of the Nile would not be disturbed any more either by the foot of man or hoof of beast (compare Eze 32:13 with Eze 29:11). The disturbing of the water is mentioned with evident reference to Eze 32:2, where Pharaoh is depicted as a sea-monster, which disturbs the streams of water. The disturbance of the water is therefore a figurative representation of the wild driving of the imperial power of Egypt, by which the life-giving streams of the nations were stirred up.

Eze 32:14. Then will God cause the waters of Egypt to sink. Hitzig and Kliefoth understand this as signifying the diminution of the abundance of water in the Nile, which had previously overflowed the land and rendered it fertile, but for which there was no further purpose now. According to this explanation, the words would contain a continued picture of the devastation of the land. But this is evidently a mistake, for the simple reason that it is irreconcilable with the אז , by which the thought is introduced. אז , tunc , is more precisely defined by ' בּתתּי וגו in Eze 32:15 as the time when the devastation has taken place; whereas Kliefoth takes the 15th verse, in opposition both to the words and the usage of the language, as the sequel to Eze 32:14, or in other words, regards בּתתּי as synonymous with ונתתּי . The verse contains a promise, as most of the commentators, led by the Chaldee and Jerome, have correctly assumed.

(Note: The explanation of Jerome is the following: "Then will purest waters, which had been disturbed by the sway of the dragon, be restored not by another, but by the Lord Himself; so that their streams flow like oil, and are the nutriment of true light.")

השׁקיע , to make the water sink, might no doubt signify in itself a diminution of the abundance of water. But if we consider the context, in which reference is made to the disturbance of the water through its being trodden with the feet (Eze 32:13), השׁקיע can only signify to settle, i.e., to become clear through the sinking to the bottom of the slime which had been stirred up (cf. Eze 34:18). The correctness of this explanation is confirmed by the parallel clause, to make their streams flow with oil. To understand this as signifying the slow and gentle flow of the diminished water, would introduce a figure of which there is no trace in Hebrew. Oil is used throughout the Scriptures as a figurative representation of the divine blessing, or the power of the divine Spirit. כּשׁמן , like oil, according to Hebrew phraseology, is equivalent to "like rivers of oil."And oil-rivers are not rivers which flow quietly like oil, but rivers which contain oil instead of water (cf. Job 29:6), and are symbolical of the rich blessing of God (cf. Deu 32:13). The figure is a very appropriate one for Egypt, as the land is indebted to the Nile for all its fertility. Whereas its water had been stirred up and rendered turbid by Pharaoh; after the fall of Pharaoh the Lord will cause the waters of the stream, which pours its blessings upon the land, to purify themselves, and will make its streams flow with oil. The clarified water and flowing oil are figures of the life-giving power of the word and Spirit of God. But this blessing will not flow to Egypt till its natural power is destroyed. Ewald has therefore given the following as the precise meaning of Eze 32:14 : "The Messianic times will then for the first time dawn on Egypt, when the waters no more become devastating and turbid, that is to say, through the true knowledge to which the chastisement leads."Eze 32:16 "rounds off the passage by turning back to Eze 32:2"(Hitzig). The daughters of the nations are mentioned as the singers, because mourning for the dead was for the most part the business of women (cf. Jer 9:16). The words do not contain a summons to the daughters of the nations to sing the lamentation, but the declaration that they will do it, in which the thought is implied that the predicted devastation of Egypt will certainly occur.

Keil-Delitzsch: Eze 32:17-32

Funeral-Dirge for the Destruction of the Might of Egypt

This second lamentation or mourning ode, according to the heading in Eze 32:17, belongs to the same year as the preceding, and to the 15th of the month, no doubt the 12th month; in which case it was composed only fourteen days after the first. The statement of the month is omitted here, as in Eze 26:1; and the omission is, no doubt, to be attributed to a copyist in this instance also. In the ode, which Ewald aptly describes as a "dull, heavy lamentation,"we have six regular strophes, preserving the uniform and monotonous character of the lamentations for the dead, in which the thought is worked out, that Egypt, like other great nations, is cast down to the nether world. The whole of it is simply an elegiac expansion of the closing thought of the previous chapter (Ezekiel 31).

Eze 32:18-21

Introduction and first strophe. - Eze 32:18. Son of man, lament over the tumult of Egypt, and hurl it down, her, like the daughters of glorious nations, into the nether world, to those who go into the pit! Eze 32:19. Whom dost thou surpass in loveliness? Go down and lay thyself with the uncircumcised. Eze 32:20. Among those slain with the sword will they fall; the sword is handed, draw her down and all her tumult. Eze 32:21. The strong ones of the heroes say of it out of the midst of hell with its helpers: they are gone down, they lie there, the uncircumcised, slain with the sword. - נהה , utter a lamentation, and והורדהוּ , thrust it (the tumult of Egypt) down, are co-ordinate. With the lamentation, or by means thereof, is Ezekiel to thrust down the tumult of Egypt into hell. The lamentation is God's word; and as such it has the power to accomplish what it utters. אותהּ is not intended as a repetition of the suffix ־הוּ , but resumes the principal idea contained in the object already named, viz., מצרים , Egypt, i.e., its population. אותהּ and the daughters of glorious nations are co-ordinate. בּנות , as in the expression, daughter of Tyre, daughter Babel, denotes the population of powerful heathen nations. The גּוים אדּרם can only be the nations enumerated in Eze 32:22, Eze 32:24., which, according to these verses, are already in Sheol, not about to be thrust down, but thrust down already. Consequently the copula ו before בּנות is to be taken in the sense of a comparison, as in 1Sa 12:15 (cf. Ewald, §340 b ). All these glorious nations have also been hurled down by the word of God; and Egypt is to be associated with them. By thus placing Egypt on a level with all the fallen nations, the enumeration of which fills the middle strophes of the ode, the lamentation over Egypt is extended into a funeral-dirge on the fall of all the heathen powers of the world. For ארץ תּחתּיּות and יורדי , compare Ezekiel 276:20. The ode itself commences in Eze 32:19, by giving prominence to the glory of the falling kingdom. But this prominence consists in the brief inquiry ממּי נעמתּ , before whom art thou lovely? i.e., art thou more lovely than any one else? The words are addressed either to המון מצרים (Eze 32:18), or what is more probable, to Pharaoh with all his tumult (cf. Eze 32:32), i.e., to the world-power, Egypt, as embodied in the person of Pharaoh; and the meaning of the question is the following: - Thou, Egypt, art indeed lovely; but thou art not better or more lovely than other mighty heathen nations; therefore thou canst not expect any better fate than to go down into Sheol, and there lie with the uncircumcised. ערלים , as in Eze 31:18. This is carried out still further in Eze 32:20, and the ground thereof assigned. The subject to יפּלוּ is the Egyptians, or Pharaoh and his tumult. They fall in the midst of those pierced with the sword. The sword is already handed to the executor of the judgment, the king of Babel (Eze 31:11). Their destruction is so certain, that the words are addressed to the bearers of the sword: "Draw Egypt and all its tumult down into Sheol"( משׁכוּ is imperative for משׁכוּ in Exo 12:21), and, according to Eze 32:21, the heathen already in Sheol are speaking of his destruction. ידבּרוּ לו is rendered by many, "there speak to him, address him, greet him,"with an allusion to Isa 14:9., where the king of Babel, when descending into Sheol, is greeted with malicious pleasure by the kings already there. But however obvious the fact may be that Ezekiel has this passage in mind, there is no address in the verse before us as in Isa 14:10, but simply a statement concerning the Egyptians, made in the third person. Moreover, את־עזריו could hardly be made to harmonize with ידבּרוּ לו , if לו signified ad eum . For it is not allowable to connect עת־עזריו (taken in the sense of along with their helpers) with אלי גבּורים as a noun in apposition, for the simple reason that the two are separated by מתּוך שׁאול . Consequently את־עזריו can only belong to ידבּרוּ : they talk (of him) with his helpers. עזריו , his (Pharaoh's) helpers are his allies, who have already gone down before him into hell (cf. Eze 30:8). The singular suffix, which has offended Hitzig, is quite in order as corresponding to לו . The words, "they have gone down, lie there,"etc., point once more to the fact that the same fate has happened to the Egyptians as to all the rest of the rulers and nations of the world whom God has judged. For אלי גבּורים , strong ones of the heroes, compare the comm. on Eze 31:11. שׁאול , hell = the nether world, the gathering-place of the dead; not the place of punishment for the damned. חללי without the article is a predicate, and not in apposition to הערלים . On the application of this epithet to the Egyptians, Kliefoth has correctly observed that "the question whether the Egyptians received circumcision is one that has no bearing upon this passage; for in the sense in which Ezekiel understands circumcision, the Egyptians were uncircumcised, even if they were accustomed to circumcise their flesh."

In the four following strophes (Eze 32:22-30) a series of heathen nations is enumerated, whom the Egyptian finds already in hell, and with whom he will share the same fate. There are six of these - namely, Asshur, Elam, Meshech-Tubal, Edom, the princes of the north, and Sidon. The six are divisible into two classes - three great and remote world-powers, and three smaller neighbouring nations. In this no regard is paid to the time of destruction. With the empire of Asshur, which had already fallen, there are associated Elam and Meshech-Tubal, two nations, which only rose to the rank of world-powers in the more immediate and more remote future; and among the neighbouring nations, the Sidonians and princes of the north, i.e., The Syrian kings, are grouped with Edom, although the Sidonians had long ago given up their supremacy to Tyre, and the Aramean kings, who had once so grievously oppressed the kingdom of Israel, had already been swallowed up in the Assyrian and Chaldean empire. It may, indeed, be said that "in any case, at the time when Ezekiel prophesied, princes enough had already descended into Sheol both of the Assyrians and Elamites, etc., to welcome the Egyptians as soon as they came"(Kliefoth); but with the same justice may it also be said that many of the rulers and countrymen of Egypt had also descended into Sheol already, at the time when Pharaoh, reigning in Ezekiel's day, was to share the same fate. It is evident, therefore, that "any such reflection upon chronological relations is out of place in connection with our text, the intention of which is merely to furnish an exemplification"(Kliefoth), and that Ezekiel looks upon Egypt more in the light of a world-power, discerning in its fall the overthrow of all the heathen power of the world, and predicting it under the prophetic picture, that Pharaoh and his tumult are expected and welcomed by the princes and nations that have already descended into Sheol, as coming to share their fate with them.

Eze 32:22-23

Second strophe. - Eze 32:22. There is Asshur and all its multitude, round about it their graves, all of them slain, fallen by the sword Eze 32:23. Whose graves are made in the deepest pit, and its multitude is round about its grave; all slain, fallen by the sword, who spread terror in the land of the living. - The enumeration commences with Asshur, the world-power, which had already been overthrown by the Chaldeans. It is important to notice here, that אשּׁוּר , like עילם in Eze 32:24, and משׁך in Eze 32:26, is construed as a feminine, as המונהּ which follows in every case plainly shows. It is obvious, therefore, that the predominant idea is not that of the king or people, but that of the kingdom or world-power. It is true that in the suffixes attached to סביבותיו קברתיו in Eze 32:22, and סביבותיו in Eze 32:25 and Eze 32:26, the masculine alternates with the feminine, and Hitzig therefore proposes to erase these words; but the alternation may be very simply explained, on the ground that the ideas of the kingdom and its king are not kept strictly separate, but that the words oscillate from one idea to the other. It is affirmed of Asshur, that as a world-power it lies in Sheol, and the gravers of its countrymen are round about the graves of its ruler. They all lie there as those who have fallen by the sword, i.e., who have been swept away by a judgment of God. To this is added in Eze 32:23 the declaration that the graves of Asshur lie in the utmost sides, i.e., the utmost or deepest extremity of Sheol; whereas so long as this power together with its people was in the land of the living, i.e., so long as they ruled on earth, they spread terror all around them by their violent deeds. From the loftiest height of earthly might and greatness, they are hurled down to the lowest hell. The higher on earth, the deeper in the nether world. Hävernick has entirely misunderstood the words "round about Asshur are its graves"(Eze 32:22), and "its multitude is round about its grave"(the grave of this world-power), when he finds therein the thought that the graves and corpses are to be regarded as separated, so that the dead are waiting near their graves in deepest sorrow, looking for the honour of burial, but looking in vain. There is not a word of this in the text, but simply that the graves of the people lie round about the grave of their ruler.

Eze 32:24-25

Third strophe. - Eze 32:24. There is Elam, and all its multitude round about its grave; all of them slain, fallen by the sword, who went down uncircumcised into the nether world, who spread terror before them in the land of the living, and bear their shame with those who went into the pit. Eze 32:25. In the midst of the slain have they made it a bed with all its multitude, round about it are their graves; all of them uncircumcised, pierced with the sword; because terror was spread before them in the land of the living, they bear their shame with those who have gone into the pit. In the midst of slain ones is he laid. - Asshur is followed by עילם , Elam, the warlike people of Elymais, i.e., Susiana, the modern Chusistan, whose archers served in the Assyrian army (Isa 22:6), and which is mentioned along with the Medes as one of the conquerors of Babylon (Isa 21:2), whereas Jeremiah prophesied its destruction at the commencement of Zedekiah's reign (Jer 49:34.). Ezekiel says just the same of Elam as he has already said of Asshur, and almost in the same words. The only difference is, that his description is more copious, and that he expresses more distinctly the thought of shameful destruction which is implied in the fact of lying in Sheol among the slain, and repeats it a second time, and that he also sets the bearing of shame into Sheol in contrast with the terror which Elam had spread around it during its life on earth. נשׂא , as in Eze 16:52. The ב in בּכל־המונהּ is either the "with of association,"or the fact of being in the midst of a crowd. להּ refers to עילם ; and נתנוּ has an indefinite subject, "they gave"= there was given. משׁכּב , the resting-place of the dead, as in 2Ch 16:14. The last clause in Eze 32:25 is an emphatic repetition of the leading thought: he (Elam) is brought or laid in the midst of the slain.

Eze 32:26-28

Fourth strophe. - Eze 32:26. There is Meshech-Tubal and all its multitude, its graves round about it; all of them uncircumcised, slain in with the sword, because they spread terror before them in the land of the living. Eze 32:27. They lie not with the fallen heroes of uncircumcised men, who went down into hell with their weapons of war, whose swords they laid under their heads; their iniquities have come upon their bones, because they were a terror of the heroes in the land of the living. Eze 32:28. Thou also wilt be dashed to pieces among uncircumcised men, and lie with those slain with the sword. - משׁך and תּבל , the Moschi and Tibareni of the Greeks (see the comm. on Eze 27:13), are joined together ἀσυνδετῶς here as one people or heathen power; and Ewald, Hitzig, and others suppose that the reference is to the Scythians, who invaded the land in the time of Josiah, and the majority of whom had miserably perished not very long before (Herod. i. 106). But apart from the fact that the prophets of the Old Testament make no allusion to any invasion of Palestine by the Scythians (see Minor Prophets , vol. ii. p. 124, Eng. transl.), this view is founded entirely upon the erroneous supposition that in this funeral-dirge Ezekiel mentions only such peoples as had sustained great defeats a longer or shorter time before. Meshech-Tubal comes into consideration here, as in Ezekiel 38, as a northern power, which is overcome in its conflict with the kingdom of God, and is prophetically exhibited by the prophet as having already fallen under the judgment of death. In Eze 32:26 Ezekiel makes the same announcement as he has already made concerning Asshur in Eze 32:22, Eze 32:23, and with regard to Elam in Eze 32:24, Eze 32:25. But the announcement in Eze 32:27 is obscure. Rosenmüller, Ewald, Hävernick, and others, regard this verse as a question ( ולא in the sense of הלא ): "and should they not lie with (rest with) other fallen heroes of the uncircumcised, who...?"i.e., they do lie with them, and could not possibly expect a better fate. But although the interrogation is merely indicated by the tone where the language is excited, and therefore ולא might stand for הלא , as in Exo 8:22, there is not the slightest indication of such excitement in the description given here as could render this assumption a probable one. On the contrary, ולא at the commencement of the sentence suggests the supposition that an antithesis is intended to the preceding verse. And the probability of this conjecture is heightened by the allusion made to heroes, who have descended into the nether world with their weapons of war; inasmuch as, at all events, something is therein affirmed which does not apply to all the heroes who have gone down into hell. The custom of placing the weapons of fallen heroes along with them in the grave is attested by Diod. Sic. xviii. 26; Arrian, i. 5; Virgil, Ane . vi. 233 (cf. Dougtaei Analectt . ss. i. pp. 281, 282); and, according to the ideas prevailing in ancient times, it was a mark of great respect to the dead. But the last place in which we should expect to meet with any allusion to the payment of such honour to the dead would be in connection with Meshech and Tubal, those wild hordes of the north, who were only known to Israel by hearsay. We therefore follow the Vulgate, the Rabbins, and many of the earlier commentators, and regard the verse before us as containing a declaration that the slain of Meshech-Tubal would not receive the honour of resting in the nether world along with those fallen heroes whose weapons were buried with them in the grave, because they fell with honour.

(Note: C. a Lapide has already given the true meaning: "He compares them, therefore, not with the righteous, but with the heathen, who, although uncircumcised, had met with a glorious death, i.e., they will be more wretched than these; for the latter went down to the shades with glory, but they with ignominy, as if conquered and slain.")

כּלי מלחמה , instruments of war, weapons, as in Deu 1:41. The text leaves it uncertain who they were who had been buried with such honours. The Seventy have confounded מערלים with מעולם , and rendered , נפלים τῶν πεπτωκότων ἀπ ̓αἰῶνος possibly thinking of the gibborim of Gen 6:4. Dathe and Hitzig propose to alter the text to this; and even Hävernick imagines that the prophet may possibly have had such passages as Gen 6:4 and Gen 10:9. floating before his mind. But there is not sufficient ground to warrant an alteration of the text; and if Ezekiel had had Gen 6:4 in his mind, he would no doubt have written הגבּורים . The clause ותּהי עונותם is regarded by the more recent commentators as a continuation of the preceding ' ויּתּנוּ וגו , which is a very natural conclusion, if we simply take notice of the construction. But if we consider the sense of the words, this combination can hardly be sustained. The words, "and so were their iniquities upon their bones"(or they came upon them), can well be understood as an explanation of the reason for their descending into Sheol with their weapons, and lying upon their swords. We must therefore regard ותּהי עונותם as a continuation of י婢ªכּבוּ , so that their not resting with those who were buried with their weapons of war furnishes the proof that their guilt lay upon their bones. The words, therefore, have no other meaning than the phrase ישׂאוּ כלמּתם in Eze 32:24 and Eze 32:30. Sin comes upon the bones when the punishment consequent upon it falls upon the bones of the sinner. In the last clause we connect גבּורים with חתּית , terror of the heroes, i.e., terrible even to heroes on account of their savage and cruel nature. In Eze 32:28 we cannot take אתּה as referring to Meshech-Tubal, as many of the commentators propose. A direct address to that people would be at variance with the whole plan of the ode. Moreover, the declaration contained in the verse would contradict what precedes. As Meshech-Tubal is already lying in Sheol among the slain, according to Eze 32:26, the announcement cannot be made to it for the first time here, that it is to be dashed in pieces and laid with those who are slain with the sword. It is the Egyptian who is addressed, and he is told that this fate will also fall upon him. And through this announcement, occurring in the midst of the list of peoples that have already gone down to Sheol, the design of that list is once more called to mind.

Eze 32:29-30

Fifth strophe. - Eze 32:29. There are Edom, its kings and all its princes, who in spite of their bravery are associated with those that are pierced with the sword; they lie with the uncircumcised and with those that have gone down into the pit. Eze 32:30. There are princes of the north, all of them, and all the Sidonians who have gone down to the slain, been put to shame in spite of the dread of them because of their bravery; they lie there as uncircumcised, and bear their shame with those who have gone into the pit. - In this strophe Ezekiel groups together the rest of the heathen nations in the neighbourhood of Israel; and in doing so, he changes the שׁם of the preceding list for שׁמּה , thither. This might be taken prophetically: thither will they come, "to these they also belong"(Hävernick), only such nations being mentioned here as are still awaiting their destruction. But, in the first place, the perfects אשׁר נתנוּ , אשׁר ירדוּ , in Eze 32:29, Eze 32:30, do not favour this explanation, inasmuch as they are used as preterites in Eze 32:22, Eze 32:24, Eze 32:25, Eze 32:26, Eze 32:27; and, secondly, even in the previous strophes, not only are such peoples mentioned as have already perished, but some, like Elam and Meshech-Tubal, which did not rise into historical importance, or exert any influence upon the development of the kingdom of God till after Ezekiel's time, whereas the Edomites and Sidonians were already approaching destruction. We therefore regard שׁמּה as simply a variation of expression in the sense of "thither have they come,"without discovering any allusion to the future. - In the case of Edom, kings and נשׂיאים , i.e., tribe-princes, are mentioned. The allusion is to the 'alluphim or phylarchs, literally chiliarchs, the heads of the leading families (Gen 36:15.), in whose hands the government of the people lay, inasmuch as the kings were elective, and were probably chosen by the phylarchs (see the comm. on Gen 36:31.). בּגבוּרתם , in, or with their bravery, i.e., in spite of it. There is something remarkable in the allusion to princes of the north ( נסיכי , lit., persons enfeoffed, vassal-princes; see the comm. on Jos 13:21 and Mic 5:4) in connection with the Sidonians, and after Meshech-Tubal the representative of the northern nations. The association with the Sidonians renders the conjecture a very natural one, that allusion is made to the north of Palestine, and more especially to the Aram of Scripture, with its many separate states and princes (Hävernick); although Jer 25:26, "the kings of the north, both far and near,"does not furnish a conclusive proof of this. So much, at any rate, is certain, that the princes of the north are not to be identified with the Sidonians. For, as Kliefoth has correctly observed, "there are six heathen nations mentioned, viz., Asshur, Elam, Meshech-Tubal, Edom, the princes of the north, and Sidon; and if we add Egypt to the list, we shall have seven, which would be thoroughly adapted, as it was eminently intended, to depict the fate of universal heathenism."A principle is also clearly discernible in the mode in which they are grouped. Asshur, Elam, and Meshech-Tubal represent the greater and more distant world-powers; Edom the princes of the north, and Sidon the neighbouring nations of Israel on both south and north. בּחתּיתם מגּבוּרתם , literally, in dread of them, (which proceeded) from their bravery, i.e., which their bravery inspired. ' ויּשׂאוּ וגו , as in Eze 32:24.

Eze 32:31-32

Sixth and last strophe. - Eze 32:31. Pharaoh will see them, and comfort himself over all his multitude. Pharaoh and all his army are slain with the sword, is the saying of the Lord Jehovah. Eze 32:32. For I caused him to spread terror in the land of the living, therefore is he laid in the midst of uncircumcised, those slain with the sword. Pharaoh and all his multitude, is the saying of the Lord Jehovah. - In these verses the application to Egypt follows. Pharaoh will see in the nether world all the greater and smaller heathen nations with their rulers; and when he sees them all given up to the judgment of death, he will comfort himself over the fate which has fallen upon himself and his army, as he will perceive that he could not expect any better lot than that of the other rulers of the world. נחם על , to comfort oneself , as in Eze 31:16 and Eze 14:22. Hitzig's assertion, that נחם never signifies to comfort oneself, is incorrect (see the comm. on Eze 14:22). נתתּי את־חתּיתו , I have given terror of him, i.e., I have made him an instrument of terror. The Keri חתּיתי arose from a misunderstanding. The Chetib is confirmed by Eze 32:24 and Eze 32:26. In Eze 32:32 the ode is brought to a close by returning even in expression to Eze 32:19 and Eze 32:20 .

If, now, we close with a review of the whole of the contents of the words of God directed against Egypt, in all of them is the destruction of the might of Pharaoh and Egypt as a world-power foretold. And this prophecy has been completely fulfilled. As Kliefoth has most truly observed, "one only needs to enter the pyramids of Egypt and its catacombs to see that the glory of the Pharaohs has gone down into Sheol. And it is equally certain that this destruction of the glory of ancient Egypt dates from the times of the Babylonio-Persian empire. Moreover, this destruction was so thorough, that even to the New Egypt of the Ptolemies the character of the Old Egypt was a perfect enigma, a thing forgotten and incomprehensible."But if Ezekiel repeatedly speaks of Nebuchadnezzar the king of Babylon as executing this judgment upon Egypt, we must bear in mind that here, as in the case of Tyre (see the comm. on Ezekiel 28:1-19), Ezekiel regards Nebuchadnezzar as the instrument of the righteous punishment of God in general, and discerns in what he accomplishes the sum of all that in the course of ages has been gradually fulfilling itself in history. At the same time, it is equally certain that this view of the prophet would have no foundation in truth unless Nebuchadnezzar really did conquer Egypt and lay it waste, and the might and glory of this ancient empire were so shattered thereby, that it never could recover its former greatness, but even after the turning of its captivity, i.e., after its recovery from the deadly wounds which the imperial monarchy of Babylonia and afterwards of Persia inflicted upon it, still remained a lowly kingdom, which could "no more rule over the nations"(Eze 29:13-16). Volney, however, in his Recherch. nouv . sur l'hist. anc. (III pp. 151ff.), and Hitzig ( Ezekiel p. 231), dispute the conquest and devastation of Egypt by Nebuchadnezzar, because the Greek historians, with Herodotus (ii. 161ff.) at their head, make no allusion whatever to an invasion of Egypt; and their statements are even opposed to such an occurrence. But the silence of Greek historians, especially of Herodotus, is a most "miserable"argument. The same historians do not say a word about the defeat of Necho by Nebuchadnezzar at Carchemish; and yet even Hitzig accepts this as an indisputable fact. Herodotus and his successors derived their accounts of Egypt from the communications of Egyptian priests, who suppressed everything that was humiliating to the pride of Egypt, and endeavoured to cover it up with their accounts of glorious deeds which the Pharaohs had performed. But Hitzig has by no means proved that the statements of the Greeks are at variance with the assumption of a Chaldean invasion of Egypt, whilst he has simply rejected but not refuted the attempts of Perizonius, Vitringa, Hävernick, and others, to reconcile the biblical narrative of the conquest of Egypt by Nebuchadnezzar with the accounts given by Herodotus, Diodorus Siculus, and other Greeks, concerning the mighty feats of Necho, and his being slain by Amasis. The remark that, in the description given by Herodotus, Amasis appears as an independent king by the side of Cambyses, only less powerful than the Persian monarch, proves nothing more, even assuming the correctness of the fact, than that Amasis had made Egypt once more independent of Babylonia on the sudden overthrow of the Chaldean monarchy.

The conquest of Egypt by Nebuchadnezzar, after the attitude which Pharaoh Necho assumed towards the Babylonian empire, and even attempted to maintain in the time of Zedekiah by sending an army to the relief of Jerusalem when besieged by the Chaldeans, is not only extremely probable in itself, but confirmed by testimony outside the Bible. Even if no great importance can be attached to the notice of Megasthenes, handed down by Strabo (xv. 1. 6) and Josephus ( c. Ap. i. 20): "he says that he (Nebuchadnezzar) conquered the greater part of Libya and Iberia;"Josephus not only quotes from Berosus ( l.c. i. 19) to the effect that "the Babylonian got possession of Egypt , Syria, Phoenicia, Arabia,"but, on the ground of such statements, relates the complete fulfilment of the prophecies of Scripture, saying, in Antt . x. 9. 7, with reference to Nebuchadnezzar, "he fell upon Egypt to conquer it. And the reigning king he slew; and having appointed another in his place, made those Jews prisoners who had hitherto resided there, and led them into Babylon."And even if Josephus does not give his authority in this case, the assertion that he gathered this from the prophecies of Jeremiah is untrue; because, immediately before the words we have quoted, he says that what Jeremiah had prophesied (Jer 43:10 and Jer 44) had thus come to pass; making a distinction, therefore, between prophecy and history. And suspicion is not to be cast upon this testimony by such objections as that Josephus does not mention the name of the Egyptian king, or state precisely the time when Egypt was conquered, but merely affirms in general terms that it was after the war with the Ammonites and Moabites.

Constable: Eze 25:1--32:32

III. Oracles against foreign nations chs. 25--32

It is appropriate that this section appears at this point in Ezekiel, between the messages announcing judgment on Judah and Jerusalem for sin (chs. 4-24) and the messages announcing future blessings for Israel (chs. 33-48). It heightens dramatic tension as the reader wonders what will be the fate of Israel now in view of God's promises. Ezekiel had anticipated and announced the judgment of Judah. The destruction of Jerusalem caused Judah's hateful neighbors to rejoice at her downfall. However, God announced through Ezekiel that they should not gloat because He would judge them for their attitude toward and treatment of His chosen people. All nations will answer for their sins, not just Israel. This whole section is a testimony to the faithfulness of God to His promise to curse nations that cursed Israel (Gen. 12:3).³⁴⁰

"Oracles against foreign nations are an aspect of God's covenantal restoration promises to Israel (centrally located in Lev. 26:40-45 and Deut. 30:1-10). The reason for them is fairly simple: Israel's foes must decrease if Israel is to increase. The promise of power over enemies is a reversal of the curses of subjugation by enemies, as Deut. 30:7 says: The Lord your God will put all these curses on your enemies.' Such oracles, then, gave great reassurance to righteous Israelites that no matter how severe their own circumstances might be at the moment, the time was coming when the nation--in whatever future generation it might occur--would experience deliverance from exile and oppression and exaltation to God's favor and blessing. From the point of view of orthodox Israelites, the oracles against foreign nations were oracles of hope."³⁴¹

Major Oracles against Foreign Nations
	Isaiah	Jeremiah	Ezekiel	Amos	Obadiah	Zephaniah
Ammon		49:1-6	25:1-7	1:13-15		2:8-11
Moab	15-16	48	25:8-11	2:1-3		2:8-11
Edom	21:11-12; 34:5-17	49:7-22	25:12-14; 35	1:11-12	1-21
Philistia	14:29-32	47	25:15-17	1:6-8		2:4-7
Tyre and Sidon	23		26-28	1:9-10
Egypt	19	46:1-26	29-32
Damascus	17	49:23-27		1:3-5
Babylon	13:1-14:23	50-51
Ethiopia						2:12
Assyria						2:13-15

In addition to these sections in these prophetic books, Jonah and Nahum spoke to the situation in Assyria, Daniel foretold the fate of Babylon and other nations, and Obadiah predicted the fall of Edom. All the prophetic books in the Old Testament except Hosea contain some references to the future of the nations.

It is probably significant that Ezekiel mentioned seven nations, as did Jeremiah and Amos. The Jews regarded seven of anything as a complete number, dating back to God's creation of the cosmos in seven days. Thus these seven nations and city-states would have signified to the Jews that God would judge all such hostile pagan nations, not just these seven.³⁴² Ezekiel did not record an oracle against Babylon. The commentators offer various explanations, but the one that appeals to me is that God did not give him one, perhaps because for him to denounce Babylon in Babylon would have been very dangerous for the Jews.³⁴³

Constable: Eze 29:1--32:32

E. Judgment on Egypt chs. 29-32

Ezekiel concluded his oracles against foreign nations with seven messages the Lord gave him concerning the fate of Egypt, one of Israel's most ancient and powerful enemies (cf. Isa. 31:1; Jer. 2:36; 46:1-26). God controls everything, even the fate of Israel's most notorious antagonist. One of these messages is out of chronological order (29:17-21) and another one appears to be (30:1-19). Since the Lord gave these oracles to Ezekiel over several years, it may be helpful to chart them in relation to other important events in Egypt's history.

Ezekiel's Oracles against Egypt in the Context of Egypt's Chronological History
Event	Date	Reference
Egypt's domination of Israel	605-609
Babylonia's defeat of Egypt at Carchemish	605
Egypt's offers of assistance to Israel against Babylonia	605-586
The beginning of Nebuchadnezzar's second siege of Jerusalem	588	2 Kings 25:1; Ezek. 24:1
Pharaoh Hophra's interruption of the siege of Jerusalem	588	Jer. 37:5-11
EZEKIEL'S FIRST INTRODUCTORY PROPHECY AGAINST EGYPT	587	Ezek. 29:1-16
EZEKIEL'S SECOND PROPHECY DESCRIBING PHARAOH HOPHRA'S INITIAL DEFEAT AND EGYPT'S ULTIMATE DESOLATION	587	Ezek. 30:20-26
EZEKIEL'S THIRD PROPHECY COMPARING EGYPT'S FALL TO ASSYRIA'S COLLAPSE	587	Ezek. 31
The continuing siege of Jerusalem	587	Jer. 32:1-5
The fall of Jerusalem and King Zedekiah's capture	586	2 Kings 25:7-8
The exiles' reception of the news of Jerusalem's fall	585	Ezek. 33:21
EZEKIEL'S FOURTH PROPHECY IN THE FORM OF A FUNERAL DIRGE	585	Ezek. 32:1-16
EZEKIEL'S FIFTH PROPHECY--A SUMMARY LAMENT	585	Ezek. 32:17-32
EZEKIEL'S SIXTH PROPHECY DESCRIBING EGYPT AS NEBUCHADNEZZAR'S SPOIL FOR DEFEATING TYRE	571	Ezek. 29:17-21
EZEKIEL'S SEVENTH PROPHECY ABOUT THE DESTRUCTION OF EGYPT AND HER ALLIES	571	Ezek. 30:1-19

"The fact of so many prophecies on the same subject should be a reminder to the modern communicator that the truth of a message is conveyed only when the audience actually pays attention to it. Since audiences often change gradually and/or constantly, and people don't always pay attention the first time--or the next time--the communicator may have to repeat the message many times before some people really hear it."³⁹⁹

Constable: Eze 32:1-16

6. A funeral dirge for Egypt 32:1-16

32:1 This is the first of two messages that Ezekiel received from the Lord concerning Egypt in 585 B.C. Less than two months had passed since the exiles had learned of Jerusalem's fall, which had occurred several months earlier (33:21). The Egyptians had also doubtless heard of Jerusalem's destruction. This oracle assured both the Jewish exiles in Babylon and the Egyptians, including the Jewish exiles there, that God would bring down Egypt. Jerusalem's destruction was to be no source of comfort for the Egyptians.

32:2 Ezekiel was to utter a lamentation over Pharaoh. In the other oracles of judgment against foreign nations recorded in this book, lament typically follows announcement (cf. ch. 19; 26:17-8; 27; 28:12-19). The same is true with the oracles against Egypt. The writer's desire to preserve this pattern is probably another reason he recorded the oracles of judgment in 29:17-21 and 30:1-19 out of chronological order.

Hophra had compared himself to a young lion, but he was more like the mythical sea-monster.⁴¹⁹ Again, the monster in view seems to be a crocodile (cf. 29:3). He had burst forth from the Nile and its estuaries muddying and fouling their waters. This symbolizes Pharaoh's disturbing influence on the international scene as he complicated God's dealings with other nations, especially Judah and Babylon.

32:3 The Lord announced that He would cast His net over Pharaoh using a large group of people as His instruments.⁴²⁰ They would take Pharaoh captive, and the Egyptians would go into captivity. Since the Egyptians regarded the Pharaoh, the crocodile, and the Nile as manifestations of their gods, this announcement meant that Yahweh would humble Egypt's gods as well as bring her defeat.

32:4-6 Yahweh would set Pharaoh down in an open field and leave him on dry land, out of his element. Birds and beasts would then devour him (cf. 29:5; Matt. 24:28; Rev. 19:17-18). These animals of prey would carry his flesh and blood to distant mountains (cf. Exod. 7:19; Rev. 8:8) and fill the valleys and ravines with pieces of his carcass. This is a picture of the dispersion of the Egyptians from their land.

32:7-8 At the time God did this, He would darken the skies over Egypt so the light of the sun, moon, and stars would not shine on the land (cf. Joel 2:10, 28; Rev. 8:12-13). This announcement recalls the plague of darkness that the Lord sent before the Exodus (Exod. 10:21-23). He would again humiliate the gods that the Egyptians credited with bringing light and providing life.

"The overthrow of Egypt was a prelude [or foreview], as it were, to the destruction of world rule in the last days."⁴²¹

32:9-10 Many onlooking peoples would be upset when they observed the destruction and dispersion of the Egyptians (cf. 26:16; 27:35). The kings of other nations would tremble for their own safety when they saw what God would do to Egypt.

32:11-12 The Lord promised to send the military power of Babylon against Egypt. The swords of these rapacious invaders would destroy the multitude of Egyptians and devastate their land.

32:13-14 The enemy would also slay the Egyptians' cattle. The Egyptians regarded many forms of cattle as manifestations of their gods. Finally the waters of Egypt would be undisturbed (cf. v. 2); there would be no people or animals left in the land to muddy them. The waters would settle and would flow as smoothly as oil. Some interpreters have taken this as a reference to the messianic age, but it probably does not look that far into the future.

32:15-16 When the Lord brought this devastation on the land and the people, they would know that He is God. He would again humble the gods of Egypt and demonstrate His sovereignty as He had done in the Exodus. Furthermore people of other nations would chant this lamentation when God punished Egypt, as professional wailing women did at funerals (cf. Jer. 9:17-20).

This oracle looks back and recalls aspects of the Exodus, God's former judgment of Egypt, and reveals that God would judge her again similarly. It also looks forward and anticipates a still future day of the Lord when God will humble all proud enemies of His people (cf. Joel 2:30-31; 3:15; Amos 8:9).

Constable: Eze 32:17-32

7. A summary lament over Egypt 32:17-32

The last of the seven oracles against Egypt fittingly pictures the nation in its final resting place, the grave or Sheol, surrounded by other dead nations that had preceded it in judgment.

"The language is highly poetical and the details must not be taken too literally. This is not the chapter to turn to if one wishes to understand the Bible's teaching about the after-life. It does, however, illustrate something of the concept of death which was common to Near Eastern thought and from which the Old Testament was constantly striving to break free."⁴²²

32:17 Apparently Ezekiel delivered this oracle two weeks after the previous one, also in 585 B.C. The meter of this mourning song is two plus two rather than the three plus two meter of the more common funeral dirge (the qinah meter). Thus while this lament is similar to the one in the preceding oracle (32:1-16), it is not exactly the same.⁴²³

32:18-19 Ezekiel was to wail for Egypt and the other peoples that would fall with her as people mourned when someone died. We can visualize these words being cried as people stood around an open grave. Even though Egypt had been unsurpassed in her beauty as a nation, she would lie in the grave with the most ordinary and barbarian dead nations. God would not favor Egypt over the other uncircumcised peoples that she proudly disdained.

32:20-21 Egypt would die as a victim of war, and her people would be scattered from their land. Nations already dead would speak of the demise of Egypt as the death of an uncircumcised (barbarian) people, namely, as a nation like their own.

32:22-23 Assyria and her allies were already in the grave having perished in war. Even though the Assyrians had struck terror into the hearts of other peoples in their day, they now lay in the grave while others viewed them and marveled.

32:24-25 The Elamites, another formerly mighty people who lived east of Babylonia, were also in the grave having died in warfare (cf. Jer. 49:34-38).⁴²⁴ Ashurbanipal the Assyrian had destroyed Elam about 645 B.C. Both the Assyrians and the Elamites did not practice circumcision, and now the Egyptians, a circumcised people, would join them in the same grave. The end of Egypt would be no different or better even though they considered themselves superior to the uncircumcised nations of the world (cf. Gal. 5:6).

32:26-28 The nations of Meshech and Tubal in eastern Anatolia (modern western Turkey, cf. 27:13) along with their neighbors, other uncircumcised peoples, had also perished in war and were now dead powers. They had produced terrifying warriors, like the Nephilim, the ancient legendary warriors of Genesis 6:4, but they were not able to escape their fate, and Egypt would join them. It was customary in some countries to bury honored warriors with their swords and other weapons of war (v. 27; cf. 1 Macc. 13:29).

32:29-30 Edom is another example of a strong nation that had perished and joined the mass of humanity in the grave. Likewise the rulers of the North and the Sidonians, once terror-inspiring, were now dead. They too now shared their grave with the uncircumcised and their disgrace with other defeated and defunct peoples. The rulers of the North may be an allusion to the Phoenician coastal towns including Tyre.⁴²⁵ But they may have been invaders who lived farther north, between the Black and Caspian seas.⁴²⁶

32:31-32 When Pharaoh died, he would see that his was not the only nation to suffer the fate that the Lord announced, and this would be of some comfort to him. Even though the Lord terrified him with the Babylonians while he was alive, he and his people would find some rest in death because they would lie with other peoples who had experienced a similar end.

The Egyptians took pride in their preparations for death and their burial customs thinking that these assured them safe passage to the nether world and rest there. But Ezekiel said they would die just like other proud, oppressive peoples, and their rest would be the common rest that all the dead enjoy, circumcised and uncircumcised alike.

"The oracles against the nations in Ezek 25-32 were originally delivered to the people of Judah. Although the words written seem to be solely for those particular nations, they are foremost for the people of Judah in Jerusalem and Babylon and serve at least three purposes. First, the oracles in Ezek 25:32 reveal God's judgment against the nations that either mocked or aided in Jerusalem's fall [cf. Gen. 12:3]. Second, as with both the king of Tyre and the Pharaoh of Egypt, God would throw them down from their self-elevated positions of power--there is no room for such arrogance and pride in God's creation. Third, the oracles are essentially a dismantling of the gods of the nations, which is in turn a dismantling of the gods Judah had begun to rely wrongly upon, and the proclamation that Yahweh is the one and only true God for all nations. . . . the phrase know I am the LORD' occurs nineteen times. The primary purpose of these oracles is that everyone should come to know the LORD.'"⁴²⁷

Introduction / Outline

JFB: Ezekiel (Book Introduction)

The name Ezekiel means "(whom) God will strengthen" [GESENIUS]; or, "God will prevail" [ROSENMULLER]. His father was Buzi (Eze 1:3), a priest, and he probably exercised the priestly office himself at Jerusalem, previous to his captivity, as appears from the matured priestly character to be seen in his prophecies, a circumstance which much increased his influence with his captive fellow countrymen at Babylon. Tradition represents Sarera as the land of his nativity. His call to prophesy was in the fifth year from the date of his being carried away with Jehoiachin (see 2Ki 24:11-15) by Nebuchadnezzar, 599 B.C. The best portions of the people seem to have been among the first carried away (Eze 11:16; Jer 24:2-7-8, Jer 24:10). The ungodly were willing to do anything to remain in their native land; whereas the godly believed the prophets and obeyed the first summons to surrender, as the only path of safety. These latter, as adhering to the theocratic principle, were among the earliest to be removed by the Chaldeans, who believed that, if they were out of the way, the nation would fall to pieces of itself. They were despised by their brethren in the Holy Land not yet captives, as having no share in the temple sacrifices. Thus Ezekiel's sphere of labor was one happier and less impeded by his countrymen than that of Jeremiah at home. The vicinity of the river Chebar, which flows into the Euphrates near Circeslum, was the first scene of his prophecies (Eze 1:1). Tel-Abib there (now Thallaba) was his place of residence (Eze 3:15), whither the elders used to come to inquire as to God's messages through him. They were eager to return to Jerusalem, but he taught them that they must first return to their God. He continued to prophesy for at least twenty-two years, that is, to the twenty-seventh year of the captivity (Eze 29:17), and probably remained with the captives by the Chebar the rest of his life. A treatise, falsely attributed to EPIPHANIUS, states a tradition that he was killed at Babylon by a prince of his people whom he had reproved for idolatry.

He was contemporary with Jeremiah and Daniel. The former had prophesied for thirty-four years before Ezekiel, and continued to do so for six or seven years after him. The call of Ezekiel followed the very next year after the communication of Jeremiah's predictions to Babylon (Jer 51:59), and was divinely intended as a sequel to them. Daniel's predictions are mostly later than Ezekiel's but his piety and wisdom had become proverbial in the early part of Ezekiel's ministry (Eze 14:14, Eze 14:16; Eze 28:3). They much resemble one another, especially in the visions and grotesque images. It is a remarkable proof of genuineness that in Ezekiel no prophecies against Babylon occur among those directed against the enemies of the covenant-people. Probably he desired not to give needless offence to the government under which he lived. The effect of his labors is to be seen in the improved character of the people towards the close of the captivity, and their general cessation from idolatry and a return to the law. It was little more than thirty years after the close of his labors when the decree of the Jews' restoration was issued. His leading characteristic is realizing, determined energy; this admirably adapted him for opposing the "rebellious house" "of stubborn front and hard heart," and for maintaining the cause of God's Church among his countrymen in a foreign land, when the external framework had fallen to pieces. His style is plain and simple. His conceptions are definite, and the details even of the symbolical and enigmatical parts are given with lifelike minuteness. The obscurity lies in the substance, not in the form, of his communications. The priestly element predominates in his prophecies, arising from his previous training as a priest. He delights to linger about the temple and to find in its symbolical forms the imagery for conveying his instructions. This was divinely ordered to satisfy the spiritual want felt by the people in the absence of the outward temple and its sacrifices. In his images he is magnificent, though austere and somewhat harsh. He abounds in repetitions, not for ornament, but for force and weight. Poetical parallelism is not found except in a few portions, as in the seventh, twenty-first, twenty-seventh, twenty-eighth, twenty-ninth through thirty-first chapters. His great aim was to stimulate the dormant minds of the Jews. For this end nothing was better suited than the use of mysterious symbols expressed in the plainest words. The superficial, volatile, and wilfully unbelieving would thereby be left to judicial blindness (Isa 6:10; Mat 13:11-13, &c.); whereas the better-disposed would be awakened to a deeper search into the things of God by the very obscurity of the symbols. Inattention to this divine purpose has led the modern Jews so to magnify this obscurity as to ordain that no one shall read this book till he has passed his thirtieth year.

RABBI HANANIAS is said to have satisfactorily solved the difficulties (Mischna) which were alleged against its canonicity. Ecclesiasticus 49:8 refers to it, and JOSEPHUS [Antiquities, 10.5.1]. It is mentioned as part of the canon in MELITO'S catalogue [EUSEBIUS, Ecclesiastical History, 4.26]; also in ORIGEN, JEROME, and the Talmud. The oneness of tone throughout and the repetition of favorite expressions exclude the suspicion that separate portions are not genuine. The earlier portion, the first through the thirty-second chapters, which mainly treats of sin and judgment, is a key to interpret the latter portion, which is more hopeful and joyous, but remote in date. Thus a unity and an orderly progressive character are imparted to the whole. The destruction of Jerusalem is the central point. Previous to this he calls to repentance and warns against blind confidence in Egypt (Eze 17:15-17; compare Jer 37:7) or other human stay. After it he consoles the captives by promising them future deliverance and restoration. His prophecies against foreign nations stand between these two great divisions, and were uttered in the interval between the intimation that Nebuchadnezzar was besieging Jerusalem and the arrival of the news that he had taken it (Eze 33:21). HAVERNICK marks out nine sections:--(1) Ezekiel's call to prophesy (Eze. 1:1-3:15). (2) Symbolical predictions of the destruction of Jerusalem (Eze. 3:16-7:27). (3) A year and two months later a vision of the temple polluted by Tammuz or Adonis worship; God's consequent scattering of fire over the city and forsaking of the temple to reveal Himself to an inquiring people in exile; happier and purer times to follow (Eze. 8:1-11:25). (4) Exposure of the particular sins prevalent in the several classes--priests, prophets, and princes (Eze. 12:1-19:14). (5) A year later the warning of judgment for national guilt repeated with greater distinctness as the time drew nearer (Eze. 20:1-23:49). (6) Two years and five months later--the very day on which Ezekiel speaks--is announced as the day of the beginning of the siege; Jerusalem shall be overthrown (Eze. 24:1-27). (7) Predictions against foreign nations during the interval of his silence towards his own people; if judgment begins at the house of God, much more will it visit the ungodly world (Eze. 25:1-32:32). Some of these were uttered much later than others, but they all began to be given after the fall of Jerusalem. (8) In the twelfth year of the captivity, when the fugitives from Jerusalem (Eze 33:21) had appeared in Chaldea, he foretells better times and the re-establishment of Israel and the triumph of God's kingdom on earth over its enemies, Seir, the heathen, and Gog (Eze. 33:1-39:29). (9) After an interval of thirteen years the closing vision of the order and beauty of the restored kingdom (Eze. 40:1-48:35). The particularity of details as to the temple and its offerings rather discountenances the view of this vision being only symbolical, and not at all literal. The event alone can clear it up. At all events it has not yet been fulfilled; it must be future. Ezekiel was the only prophet (in the strict sense) among the Jews at Babylon. Daniel was rather a seer than a prophet, for the spirit of prophecy was given him to qualify him, not for a spiritual office, but for disclosing future events. His position in a heathen king's palace fitted him for revelations of the outward relations of God's kingdom to the kingdoms of the world, so that his book is ranked by the Jews among the Hagiographa or "Sacred Writings," not among the prophetical Scriptures. On the other hand, Ezekiel was distinctively a prophet, and one who had to do with the inward concerns of the divine kingdom. As a priest, when sent into exile, his service was but transferred from the visible temple at Jerusalem to the spiritual temple in Chaldea.

JFB: Ezekiel (Outline)

• EZEKIEL'S VISION BY THE CHEBAR. FOUR CHERUBIM AND WHEELS. (Eze. 1:1-28)
• EZEKIEL'S COMMISSION. (Eze 2:1-10)
• EZEKIEL EATS THE ROLL. IS COMMISSIONED TO GO TO THEM OF THE CAPTIVITY AND GOES TO TEL-ABIB BY THE CHEBAR: AGAIN BEHOLDS THE SHEKINAH GLORY: IS TOLD TO RETIRE TO HIS HOUSE, AND ONLY SPEAK WHEN GOD OPENS HIS MOUTH. (Eze. 3:1-27)
• SYMBOLICAL VISION OF THE SIEGE AND THE INIQUITY-BEARING. (Eze. 4:1-17)
• VISION OF CUTTING THE HAIRS, AND THE CALAMITIES FORESHADOWED THEREBY. (Eze. 5:1-17)
• CONTINUATION OF THE SAME SUBJECT. (Eze 6:1-14)
• LAMENTATION OVER THE COMING RUIN OF ISRAEL; THE PENITENT REFORMATION OF A REMNANT; THE CHAIN SYMBOLIZING THE CAPTIVITY. (Eze. 7:1-27)
• CONTINUATION OF THE PRECEDING VISION: THE SEALING OF THE FAITHFUL. (Eze 9:1-11)
• VISION OF COALS OF FIRE SCATTERED OVER THE CITY: REPETITION OF THE VISION OF THE CHERUBIM. (Eze. 10:1-22) The throne of Jehovah appearing in the midst of the judgments implies that whatever intermediate agencies be employed, He controls them, and that the whole flows as a necessary consequence from His essential holiness (Eze 1:22, Eze 1:26).
• PROPHECY OF THE DESTRUCTION OF THE CORRUPT "PRINCES OF THE PEOPLE;" PELATIAH DIES; PROMISE OF GRACE TO THE BELIEVING REMNANT; DEPARTURE OF THE GLORY OF GOD FROM THE CITY; EZEKIEL'S RETURN TO THE CAPTIVES. (Eze. 11:1-25)
• EZEKIEL'S TYPICAL MOVING TO EXILE: PROPHECY OF ZEDEKIAH'S CAPTIVITY AND PRIVATION OF SIGHT: THE JEWS' UNBELIEVING SURMISE AS TO THE DISTANCE OF THE EVENT REPROVED. (Eze. 12:1-28)
• DENUNCIATION OF FALSE PROPHETS AND PROPHETESSES; THEIR FALSE TEACHINGS, AND GOD'S CONSEQUENT JUDGMENTS. (Eze. 13:1-23) As the twelfth chapter denounced the false expectations of the people, so this denounces the false leaders who fed those expectations. As an independent witness, Ezekiel confirms at the Chebar the testimony of Jeremiah (Jer 29:21, Jer 29:31) in his letter from Jerusalem to the captive exiles, against the false prophets; of these some were conscious knaves, others fanatical dupes of their own frauds; for example, Ahab, Zedekiah, and Shemaiah. Hananiah must have believed his own lie, else he would not have specified so circumstantial details (Jer 28:2-4). The conscious knaves gave only general assurances of peace (Jer 5:31; Jer 6:14; Jer 14:13). The language of Ezekiel has plain references to the similar language of Jeremiah (for example, Jer. 23:9-38); the bane of false prophecy, which had its stronghold in Jerusalem, having in some degree extended to the Chebar; this chapter, therefore, is primarily intended as a message to those still in the Jewish metropolis; and, secondarily, for the good of the exiles at the Chebar.
• HYPOCRITICAL INQUIRERS ARE ANSWERED ACCORDING TO THEIR HYPOCRISY. THE CALAMITIES COMING ON THE PEOPLE; BUT A REMNANT IS TO ESCAPE. (Eze. 14:1-23)
• THE WORTHLESSNESS OF THE VINE AS WOOD ESPECIALLY WHEN BURNT, IS THE IMAGE OF THE WORTHLESSNESS AND GUILT OF THE JEWS, WHO SHALL PASS FROM ONE FIRE TO ANOTHER. (Eze 15:1-8) What has the vine-wood to make it pre-eminent above other forest-wood? Nothing. Nay, the reverse. Other trees yield useful timber, but vine-wood is soft, brittle, crooked, and seldom large; not so much as a "pin" (the large wooden peg used inside houses in the East to hang household articles on, Isa 22:23-25) can be made of it. Its sole excellency is that it should bear fruit; when it does not bear fruit, it is not only not better, but inferior to other trees: so if God's people lose their distinctive excellency by not bearing fruits of righteousness, they are more unprofitable than the worldly (Deu 32:32), for they are the vine; the sole end of their being is to bear fruit to His glory (Psa 80:8-9; Isa 5:1, &c.; Jer 2:21; Hos 10:1; Mat 21:33). In all respects, except in their being planted by God, the Jews were inferior to other nations, as Egypt, Babylon, &c., for example, in antiquity, extent of territory, resources, military power, attainments in arts and sciences.
• DETAILED APPLICATION OF THE PARABOLICAL DELINEATION OF THE FIFTEENTH CHAPTER TO JERUSALEM PERSONIFIED AS A DAUGHTER. (Eze. 16:1-63)
• PARABLE OF THE TWO GREAT EAGLES, AND THE CROPPING OF THE CEDAR OF LEBANON. JUDAH IS TO BE JUDGED FOR REVOLTING FROM BABYLON, WHICH HAD SET UP ZEDEKIAH INSTEAD OF JEHOIACHIN, TO EGYPT; GOD HIMSELF, AS THE RIVAL OF THE BABYLONIAN KING, IS TO PLANT THE GOSPEL CEDAR OF MESSIAH. (Eze. 17:1-24)
• THE PARABLE OF THE SOUR GRAPES REPROVED. (Eze. 18:1-32)
• ELEGY OVER THE FALL OF DAVID'S HOUSE. (Eze 19:1-14)
• REJECTION OF THE ELDERS' APPLICATION TO THE PROPHET: EXPOSURE OF ISRAEL'S PROTRACTED REBELLIONS, NOTWITHSTANDING GOD'S LONG-SUFFERING GOODNESS: YET WILL GOD RESTORE HIS PEOPLE AT LAST. (Eze. 20:1-49)
• PROPHECY AGAINST ISRAEL AND JERUSALEM, AND AGAINST AMMON. (Eze. 21:1-32)
• GOD'S JUDGMENT ON THE SINFULNESS OF JERUSALEM. (Eze. 22:1-31) See Eze 20:4; that is, "Wilt thou not judge?" &c. (compare Eze 23:36).
• ISRAEL'S AND JUDAH'S SIN AND PUNISHMENT ARE PARABOLICALLY PORTRAYED UNDER THE NAMES AHOLAH AND AHOLIBAH. (Eze. 23:1-49)
• VISION OF THE BOILING CALDRON, AND OF THE DEATH OF EZEKIEL'S WIFE. (Eze. 24:1-27) Ezekiel proves his divine mission by announcing the very day, ("this same day") of the beginning of the investment of the city by Nebuchadnezzar; "the ninth year," namely, of Jehoiachin's captivity, "the tenth day of the tenth month"; though he was three hundred miles away from Jerusalem among the captives at the Chebar (2Ki 25:1; Jer 39:1).
• APPROPRIATELY IN THE INTERVAL OF SILENCE AS TO THE JEWS IN THE EIGHT CHAPTERS, (TWENTY-FIFTH THROUGH THIRTY-SECOND) EZEKIEL DENOUNCES JUDGMENTS ON THE HEATHEN WORLD KINGDOMS. (Eze. 25:1-17) (Jer 49:1).
• THE JUDGMENT ON TYRE THROUGH NEBUCHADNEZZAR (TWENTY-SIXTH THROUGH TWENTY-EIGHTH CHAPTERS). (Eze. 26:1-21) The specification of the date, which had been omitted in the case of the four preceding objects of judgment, marks the greater weight attached to the fall of Tyre.
• TYRE'S FORMER GREATNESS, SUGGESTING A LAMENTATION OVER HER SAD DOWNFALL. (Eze. 27:1-36)
• PROPHETICAL DIRGE ON THE KING OF TYRE, AS THE CULMINATION AND EMBODIMENT OF THE SPIRIT OF CARNAL PRIDE AND SELF-SUFFICIENCY OF THE WHOLE STATE. THE FALL OF ZIDON, THE MOTHER CITY. THE RESTORATION OF ISRAEL IN CONTRAST WITH TYRE AND ZIDON. (Eze. 28:1-26)
• THE JUDGMENT ON EGYPT BY NEBUCHADNEZZAR; THOUGH ABOUT TO BE RESTORED AFTER FORTY YEARS, IT WAS STILL TO BE IN A STATE OF DEGRADATION. (Eze. 29:1-21)
• CONTINUATION OF THE PROPHECIES AGAINST EGYPT. (Eze. 30:1-26)
• THE OVERTHROW OF EGYPT ILLUSTRATED BY THAT OF ASSYRIA. (Eze. 31:1-18)
• TWO ELEGIES OVER PHARAOH, ONE DELIVERED ON THE FIRST DAY (Eze 32:1), THE OTHER ON THE FIFTEENTH DAY OF THE SAME MONTH, THE TWELFTH OF THE TWELFTH YEAR. (Eze. 32:1-32) The twelfth year from the carrying away of Jehoiachin; Jerusalem was by this time overthrown, and Amasis was beginning his revolt against Pharaoh-hophra.
• RENEWAL OF EZEKIEL'S COMMISSION, NOW THAT HE IS AGAIN TO ADDRESS HIS COUNTRYMEN, AND IN A NEW TONE. (Eze. 33:1-33)
• REPROOF OF THE FALSE SHEPHERDS; PROMISE OF THE TRUE AND GOOD SHEPHERD. (Eze. 34:1-31) Jer 23:1 and Zec 11:17 similarly make the removal of the false shepherds the preliminary to the interposition of Messiah the Good Shepherd in behalf of His people Israel. The "shepherds" are not prophets or priests, but rulers who sought in their government their own selfish ends, not the good of the people ruled. The term was appropriate, as David, the first king and the type of the true David (Eze 34:23-24), was taken from being a shepherd (2Sa 5:2; Psa 78:70-71); and the office, like that of a shepherd for his flock, is to guard and provide for his people. The choice of a shepherd for the first king was therefore designed to suggest this thought, just as Jesus' selection of fishermen for apostles was designed to remind them of their spiritual office of catching men (compare Isa 44:28; Jer 2:8; Jer 3:15; Jer 10:21; Jer 23:1-2).
• JUDGMENT ON EDOM. (Eze 35:1-15)
• ISRAEL AVENGED OF HER FOES, AND RESTORED, FIRST TO INWARD HOLINESS, THEN TO OUTWARD PROSPERITY. (Eze. 36:1-38)
• THE VISION OF DRY BONES REVIVIFIED, SYMBOLIZING ISRAEL'S DEATH AND RESURRECTION. (Eze. 37:1-28)
• THE ASSAULT OF GOG, AND GOD'S JUDGMENT ON HIM. (Eze. 38:1-23)
• CONTINUATION OF THE PROPHECY AGAINST GOG. (Eze. 39:1-29) Repeated from Eze 38:3, to impress the prophecy more on the mind.
• THE REMAINING CHAPTERS, THE FORTIETH THROUGH FORTY-EIGHTH, GIVE AN IDEAL PICTURE OF THE RESTORED JEWISH TEMPLE. (Eze. 40:1-49)
• THE CHAMBERS AND ORNAMENTS OF THE TEMPLE. (Eze. 41:1-26)
• CHAMBERS OF THE PRIESTS: MEASUREMENTS OF THE TEMPLE. (Eze. 42:1-20)
• JEHOVAH'S RETURN TO THE TEMPLE. (Eze. 43:1-27)
• ORDINANCES FOR THE PRINCE AND THE PRIESTS. (Eze. 44:1-31)
• ALLOTMENT OF THE LAND FOR THE SANCTUARY, THE CITY, AND THE PRINCE. (Eze. 45:1-25)
• CONTINUATION OF THE ORDINANCES FOR THE PRINCE AND FOR THE PEOPLE IN THEIR WORSHIP. (Eze. 46:1-24) The prince is to go through the east gate without (open on the Sabbath only, to mark its peculiar sanctity) to the entrance of the gate of the inner court; he is to go no further, but "stand by the post" (compare 1Ki 8:14, 1Ki 8:22, Solomon standing before the altar of the Lord in the presence of the congregation; also 2Ki 11:14; 2Ki 23:3, "by a pillar": the customary place), the court within belonging exclusively to the priests. There, as representative of the people, in a peculiarly near relation to God, he is to present his offerings to Jehovah, while at a greater distance, the people are to stand worshipping at the outer gate of the same entrance. The offerings on Sabbaths are larger than those of the Mosaic law, to imply that the worship of God is to be conducted by the prince and people in a more munificent spirit of self-sacrificing liberality than formerly.
• VISION OF THE TEMPLE WATERS. BORDERS AND DIVISION OF THE LAND. (Eze. 47:1-23)
• ALLOTMENT OF THE LAND TO SEVERAL TRIBES. (Eze. 48:1-35)

TSK: Ezekiel (Book Introduction)

The character of Ezekiel, as a Writer and Poet, is thus admirably drawn by the masterly hand of Bishop Lowth: " Ezekiel is much inferior to Jeremiah in elegance; in sublimity he is not even excelled by Isaiah; but his sublimity is of a totally different kind. He is deep, vehement, tragical; his sentiments are elevated, animated, full of fire and indignation; his imagery is crowded, magnificent, terrific; his language is grand, solemn, austere, rough, and at times unpolished; he abounds in repetitions, not for the sake of grace or elegance, but from vehemence and indignation. Whatever subject he treats of, that he sedulously puruses; from that he rarely departs, but cleaves, as it were, to it; whence the connexion is in general evident and well preserved. In other respects he may perhaps be exceeded by the other prophets; but, for that species of composition to which he seems adapted by natural gifts, the forcible, impetuous, grave, and grand, not one of the sacred writers is superior to him. His diction is sufficiently perspicuous; all his obscurity arises from the nature of his subjects. Visions (as for instance, among others, those of Hosea, Amos, and Zechariah), are necessarily dark and confused. The greater part of Ezekiel, particularly towards the middle of the book, is poetical, whether we regard the matter of the language." Abp. Newcombe judiciously observes, The Prophet is not to be considered merely as a poet, or as a framer of those august and astonishing visions, and of those admirable poetical representations, which he committed to writing; but as an instrument in the hands of God, who vouchsafed to reveal himself, through a long succession of ages, not only in divers parts constituting a magnificant and uniform whole, but also in different manners, as by voice, by dreams, by inspiration, and by plain or enigmatical vision. " Ezekiel is a great poet, full of originality; and, in my opinion, whoever censures him as if he were only an imitator of the old prophets, can never have felt his power. He must not, in general, be compared with Isaiah, and the rest of the old prophets. Those are great, Ezekiel is also great; those in their manner of poetry, Ezekiel in his." To justify this character the learned prelate descends to particulars, and gives apposite examples, not only of the clear, flowing, and nervous, but also of the sublime; and concludes his observations on his style, by stating it to be his deliberate opinion, that if his " style is the old age of Hebrew language and composition (as has been alleged), it is a firm and vigorous one, and should induce us to trace its youth and manhood with the most assiduous attention." As a Prophet, Ezekiel must ever be allowed to occupy a very high rank; and few of the prophets have left a more valuable treasure to the church of God than he has. It is true, he is in several places obscure; but this resulted either from the nature of his subjects, or the events predicted being still unfulfilled; and, when time has rolled away the mist of futurity, successive generations will then perceive with what heavenly wisdom this much neglected prophet has spoken. There is, however, a great proportion of his work which is free from every obscurity, and highly edifying. He has so accurately and minutely foretold the fate and condition of various nations and cities, that nothing can be more interesting than to trace the exact accomplishment of these prophecies in the accounts furnished by historians and travellers; while, under the elegant type of a new temple to be erected, a new worship to be introduced, and a new Jerusalem to be built, with new land to be allotted to the twelve tribes, may be discovered the vast extent and glory of the New Testament Church.

TSK: Ezekiel 32 (Chapter Introduction)

Overview

Eze 32:1, A lamentation for the fearful fall of Egypt; Eze 32:11, The sword of Babylon shall destroy it; Eze 32:17, It shall be brought down to hell, among all the uncircumcised nations.

Poole: Ezekiel (Book Introduction)

BOOK OF THE PROPHET EZEKIEL

THE ARGUMENT

EZEKIEL was by descent a priest, and by commission a prophet, and received it from heaven, as will appear from the first, second, and third chapters. He was, and had been, a captive in Babylon five years when first called to this office, and there he met with many things that were occasions of grief to himself, and occasion of this prophecy. For in Babylon there were many that did repine at their state, repented they had rendered themselves, called into question the truth and integrity of Jeremiah and himself, and were ready to do violence to him; and not only thus, but they continued so to sin, that the name of God was blasphemed because of them: and these things both grieved and weakened the hearts of the best, and hardened the worst. To redress these is Ezekiel both extraordinarily called, commissioned, qualified, and assisted in the prophetic office, in discharge of which he doth reprove and calm the discontented, that they might return to a right frame of patience and hope. He calls the profane and wicked to acknowledge God’ s just and equal, and their own unequal, ways. He directeth the honest-hearted, who inquire that they might do their duties. He encourages that handful of godly ones among them with many comfortable promises of good in their own land, and of more grace from heaven; and confirmeth what Jeremiah had preached, advised. and foretold in Jerusalem, exactly harmonizing with him, though the one at Babylon, the other at Jerusalem, destitute of all means of conferring with each other. In all these particulars he is sometimes very plain, sometimes speaks in riddles, in which kind he is more frequent than any other of the prophets, in them all deep and mysterious; to the quarrelling and froward these are dark, but to the humble and teachable more significant and clear. In his first three chapters he opens his commission. In the next one and twenty chapters he doth sharply preach against the sins of the Jews; which they dislike, and grow weary of, and violent against the preacher, who for some time is ordered to forbear, and leave them to that severe sermon which the king of Babylon’ s army should preach to them in the destruction of country, city, and temple, which should open the eyes of some, and wound the heart of all the Jews. So the prophet doth by order from the Lord preach against the heathen round about, through the 25th chapter and on to the end of the 32nd chapter; after which he is sent to preach repentance and pardon, with grace and favour, to Israel, to proclaim the Messiah’ s kingdom, and to assure them of the wonderful overthrow of their enemies, the rebuilding the city and temple in greatness beyond whatever it was, upon condition they become a reformed people, ashamed for former sins, loathe themselves, and love the Lord their God, and keep his ordinances; which they did not after their return, as is evident from the complaints, menaces, and reproofs which do every where sound in the mouths of Haggai, Zechariah, and Malachi, who lived after the joyful return from captivity, and saw the sinful deportment of these returned captives. Much of the prophet’ s discourses in the 33rd, 34th, 36th, and so on to the end, are typical and mysterious, and refer to the return, as to the emblem of our spiritual deliverance out of spiritual captivity.

Poole: Ezekiel 32 (Chapter Introduction)

CHAPTER 32

A lamentation for the fearful fall of Egypt, Eze 32:1-10 . The sword of Babylon shall destroy it, Eze 32:11-16 . It shall be brought down to hell among all the uncircumcised nations, Eze 32:17-32 .

MHCC: Ezekiel (Book Introduction)

Ezekiel was one of the priests; he was carried captive to Chaldea with Jehoiachin. All his prophecies appear to have been delivered in that country, at some place north of Babylon. Their chief object appears to have been to comfort his brethren in captivity. He is directed to warn of the dreadful calamities coming upon Judea, particularly upon the false prophets, and the neighbouring nations. Also to announce the future restoration of Israel and Judah from their several dispersions, and their happy state in their latter days, under the Messiah. Much of Christ will be found in this book, especially in the conclusion.

MHCC: Ezekiel 32 (Chapter Introduction)

(v. 1-16) The fall of Egypt.

(v. 17-32) It is like that of other nations.

Matthew Henry: Ezekiel (Book Introduction)

An Exposition, with Practical Observations, of The Book of the Prophet Ezekiel

When we entered upon the writings of the prophets, which speak of the things that should be hereafter, we seemed to have the same call that St. John had (Rev 4:1), Come up hither; but, when we enter upon the prophecy of this book, it is as if the voice said, Come up higher; as we go forward in time (for Ezekiel prophesied in the captivity, as Jeremiah prophesied just before it), so we soar upward in discoveries yet more sublime of the divine glory. These waters of the sanctuary still grow deeper; so far are they from being fordable that in some places they are scarcely fathomable; yet, deep as they are, out of them flow streams which make glad the city of our God, the holy place of the tabernacles of the Most High. As to this prophecy now before us, we may enquire, I. Concerning the penman of it - it was Ezekiel; his name signifies, The strength of God, or one girt or strengthened of God. He girded up the loins of his mind to the service, and God put strength into him. Whom God calls to any service he will himself enable for it; if he give commission, he will give power to execute it. Ezekiel's name was answered when God said (and no doubt did as he said), I have made thy face strong against their faces. The learned Selden, in his book De Diis Syris, says that it was the opinion of some of the ancients that the prophet Ezekiel was the same with that Nazaratus Assyrius whom Pythagoras (as himself relates) had for his tutor for some time, and whose lectures he attended. It is agreed that they lived much about the same time; and we have reason to think that many of the Greek philosophers were acquainted with the sacred writings and borrowed some of the best of their notions from them. If we may give credit to the tradition of the Jews, he was put to death by the captives in Babylon, for his faithfulness and boldness in reproving them; it is stated that they dragged him upon the stones till his brains were dashed out. An Arabic historian says that he was put to death and was buried in the sepulchre of Shem the son of Noah. So Hottinger relates, Thesaur. Philol. lib. 2 cap. 1. II. Concerning the date of it - the place whence it is dated and the time when. The scene is laid in Babylon, when it was a house of bondage to the Israel of God; there the prophecies of this book were preached, there they were written, when the prophet himself, and the people to whom he prophesied, were captives there. Ezekiel and Daniel are the only writing prophets of the Old Testament who lived and prophesied any where but in the land of Israel, except we add Jonah, who was sent to Nineveh to prophesy. Ezekiel prophesied in the beginning of the captivity, Daniel in the latter end of it. It was an indication of God's good-will to them, and his gracious designs concerning them in their affliction, that he raised up prophets among them, both to convince them when, in the beginning of their troubles, they were secure and unhumbled, which was Ezekiel's business, and to comfort them when, in the latter end of their troubles, they were dejected and discouraged. If the Lord had been pleased to kill them, he would not have used such apt and proper means to cure them. III. Concerning the matter and scope of it. 1. There is much in it that is very mysterious, dark, and hard to be understood, especially in the beginning and the latter end of it, which therefore the Jewish rabbin forbade the reading of to their young men, till they came to be thirty years of age, lest by the difficulties they met with there they should be prejudiced against the scriptures; but if we read these difficult parts of scripture with humility and reverence, and search them diligently, though we may not be able to untie all the knots we meet with, any more than we can solve all the phenomena in the book of nature, yet we may from them, as from the book of nature, gather a great deal for the confirming of our faith and the encouraging of our hope in the God we worship. 2. Though the visions here be intricate, such as an elephant may swim in, yet the sermons are mostly plain, such as a lamb may wade in; and the chief design of them is to show God's people their transgressions, that in their captivity they might be repenting and not repining. It should seem the prophet was constantly attended (for we read of their sitting before him as God's people sat to hear his words, Eze 33:31), and that he was occasionally consulted, for we read of the elders of Israel who came to enquire of the Lord by him, Eze 14:1, Eze 14:3. And as it was of great use to the oppressed captives themselves to have a prophet with them, so it was a testimony to their holy religion against their oppressors who ridiculed it and them. 3. Though the reproofs and the threatenings here are very sharp and bold, yet towards the close of the book very comfortable assurances are given of great mercy God had in store for them; and there, at length, we shall meet with something that has reference to gospel times, and which was to have its accomplishment in the kingdom of the Messiah, of whom indeed this prophet speaks less than almost any of the prophets. But by opening the terrors of the Lord he prepares Christ's way. By the law is the knowledge of sin, and so it becomes our school-master to bring us to Christ. The visions which were the prophet's credentials we have ch. 1-3, the reproofs and threatenings ch. 4-24 betwixt which and the comforts which we have in the latter part of the book we have messages sent to the nations that bordered upon the land of Israel, whose destruction is foretold (ch. 25-35), to make way for the restoration of God's Israel and the re-establishment of their city and temple, which are foretold ch. 36 to the end. Those who would apply the comforts to themselves must apply the convictions to themselves.

Matthew Henry: Ezekiel 32 (Chapter Introduction)

Still we are upon the destruction of Pharaoh and Egypt, which is wonderfully enlarged upon, and with a great deal of emphasis. When we read so very much of Egypt's ruin, no less than six several prophecies at divers times delivered concerning it, we are ready to think, Surely there is some special reason for it. And, I. Perhaps it may look as far back as the book of Genesis, where we find (Gen 15:14) that God determined to judge Egypt for oppressing his people; and, though that was in part fulfilled in the plagues of Egypt and the drowning of Pharaoh, yet, in this destruction, here foretold, those old scores were reckoned for, and that was to have its full accomplishment. II. Perhaps it may look as far forward as the book of the Revelation, where we find that the great enemy of the gospel-church, that makes war with the Lamb, is spiritually called Egypt, Rev 11:8. And, if so, the destruction of Egypt and its Pharaoh was a type of the destruction of that proud enemy; and between this prophecy of the ruin of Egypt and the prophecy of the destruction of the antichristian generation there is some analogy. We have two distinct prophecies in this chapter relating to Egypt, both in the same month, one on the 1st day, the other that day fortnight, probably both on the sabbath day. They are both lamentations, not only to signify how lamentable the fall of Egypt should be, but to intimate how much the prophet himself should lament it, from a generous principle of love to mankind. The destruction of Egypt is here represented under two similitudes: - 1. The killing of a lion, or a whale, or some such devouring creature (v. 1-16). 2. The funeral of a great commander or captain-general (v. 17-32). The two prophecies of this chapter are much of the same length.

Constable: Ezekiel (Book Introduction)

Introduction

Title and Writer

The title of this book comes from its writer, Ezekiel, the son of Buzi (1:3). "Ezekiel" means "God strengthens (or hardens)" or "God will strengthen (harden)" or "May God strengthen (harden)." The Lord strengthened Ezekiel in the face of cynicism and rejection by his fellow Jews. His name appears in only two verses (1:3; 24:24). His hometown is unknown, and no other biblical writer referred to him.

Ezekiel was a Judean priest of Yahweh as well as His prophet, as were Jeremiah (Jer. 1:1) and Zechariah (Zech. 1:1). These three men were the only writing prophet-priests, and they all ministered during or after the Babylonian exile. Like Jeremiah, there is no evidence that Ezekiel ever served as a priest in the Jerusalem temple. Ezekiel's priestly background may account in part for the interest in priestly things that his book reflects: the actions of the priests in Jerusalem, the Jerusalem temple, the glory of the Lord, and the future temple yet to be built. It probably also explains Ezekiel's familiarity with things connected with priestly ministry, such as cherubim. His wife died during the course of his ministry (24:2, 15-18), but there is no mention in the book that they had children. There are no records of Ezekiel's life outside this book, so we have no information about when, where, or how he died.¹

". . . he combined in a unique way the priest's sense of the holiness of God, the prophet's sense of the message that had been entrusted to him, and the pastor's sense of responsibility for his people."²

Until the second quarter of the twentieth century almost all biblical scholars viewed the entire book as the product of Ezekiel. In 1930, C. C. Torrey advanced the view that a fictitious pseudo-author wrote the book around 230 B.C.³ This view drew a few supporters, but by 1962 almost all scholars had abandoned it.⁴ Today almost all commentators view Ezekiel as the source of the prophecies in this book.

Date

The book records the date of the beginning of Ezekiel's ministry as 593 B.C. (1:2-3). The last dated prophecy came to the prophet in 571 B.C. (29:17). He began ministering when he was 30 years old (1:1), and he gave his last prophecy when he was about 52. All of Ezekiel's ministry transpired during the reign of Nebuchadnezzar (605-562 B.C.).

"One of the most complete chronological systems in any book of the Old Testament is found in this prophecy, demonstrating that Ezekiel's ministry covered at least the span of 593 to 571 B.C."⁵

Historical Background

Since Ezekiel began ministering in 593 B.C. when he was 30 years old, he would have been born about 623 B.C and would have grown up in Judah during King Josiah's reforms (622-609 B.C.). The date of Jeremiah's birth was about 643 B.C., 20 years before Ezekiel's. Jeremiah began ministering in Judah about 627 B.C., so Ezekiel would have been familiar with him and his preaching.⁶ There are some indications in this book that he was, though Ezekiel never referred to Jeremiah.

"Both of them seemed to be taking a lone stand for the truth, one in Jerusalem and the other in Babylon: they both insisted that the future of Israel lay with the exiles and not with those left behind in Jerusalem; they both rejected the fatalism of those who quoted the proverb about the fathers eating sour grapes and the children's teeth being set on edge; they both inveighed against the shepherds of Israel who failed to care for the flock; they both emphasized the principle of individual retribution and the need for individual repentance; they both looked forward to a lengthy exile, followed by a restoration under godly leadership; they both spoke in terms of a new covenant which would be inwardly and personally appropriated; and they both spoke against the false prophets who prophesied peace when there was no peace."⁷

Daniel went into captivity in 605 B.C. and was only a teenager then, so his birthday may have been close to 620 B.C. Ezekiel, then, may have been only a few years older than Daniel. Daniel's ministry continued for about 70 years until about 536 B.C. (Dan. 10:1), much longer, apparently, than Ezekiel's.

Ezekiel went to Babylon as a captive during Nebuchadnezzar's second deportation of Jerusalemites in 597 B.C. along with King Jehoiachin, his household, his officials, and many of the leading men of Judah (2 Kings 24:12-17). Ten thousand captives went to Babylon with much confiscated treasure from the temple and the royal palaces. Nebuchadnezzar also took most of the craftsmen and smiths to Babylon, and only the poorest of the people remained in the land. The Babylonian king set Zedekiah up as his puppet in Jerusalem, but Jehoiachin remained the recognized king of Judah in Babylon.⁸

@pict rend=gs.pixel ent=p26eze-1@

Ezekiel ministered "in the midst" of the Jewish exiles who had settled at Tel-abib (or Tel Aviv) beside the Chebar (or Kebar) River (3:15).⁹ The Chebar River was the "grand canal" (Aram. naru kabaru) that began at the Euphrates River north of Babylon, bypassed the city to the east, proceeded through the site of Nippur, and rejoined the Euphrates south of Babylon near Uruk (biblical Erech). This site is where most of the Jewish exiles in Babylonia lived.¹⁰ Ezekiel evidently ministered from there entirely; there is no evidence that he ever visited Jerusalem after the Babylonians took him captive.

Life among the Jewish exiles was not a physically difficult existence, certainly not like living in a concentration camp. The exiles enjoyed considerable freedom and even traveled within Babylonia (cf. 33:21; Jer. 29). They were able to own their own homes, to pursue their own businesses and personal interests, and to organize their own communities. Babylon was infamous for its luxurious wealth and its excessive idolatry. Life became so comfortable in Babylon that after Cyrus allowed the Jews to return to their homeland in 538 B.C. most of them chose to remain where they were.¹¹

Audience and Purpose

Ezekiel ministered to the Jews in exile. He probably wrote this book for the benefit of the exiles and the other Jewish communities of his day and beyond his day. In some of his visions (e.g. chs. 8 and 11) the Lord carried the prophet to Jerusalem in his spirit, but his messages were not exclusively for the Jews in Jerusalem.

"Ezekiel ministered to all twelve tribes and his purpose was twofold: (1) to remind them of the sins which had brought judgment and exile upon them; (2) to encourage and strengthen their faith by prophecies of future restoration and glory."¹²

The Jews were in exile because they had proved unfaithful to the Mosaic Covenant that their God had made with them. That covenant had warned the Israelites that if they proved unfaithful they could expect the divine discipline of their sovereign Lord who might even drive them from the land He had given them (Lev. 26; Deut. 28). The covenant also promised restoration to the land eventually. God would not cast His people off permanently no matter how far they departed from Him and His will.

". . . his aim is to convince the people of their utter unworthiness of any consideration from God, in order to shame them into true repentance."¹³

Ezekiel reminded the exiles of their covenant unfaithfulness and of the faithfulness, holiness, and glory of Yahweh, their God. The Lord would judge, cleanse, and ultimately bless His people so that they and all people might come to appreciate His uniqueness and greatness. The purpose of the Exile was to turn God's people away from their sins and back to their Sovereign. The discipline they experienced was an evidence of God's love. When it was over a glorious future lay in store for them. A righteous ruler would eventually lead them back to a radically renovated land where they would enjoy peace, prosperity, and renewed worship.

"Ezekiel, as a watchman for Israel, warned her of the judgment that was imminent and stressed the need for individual responsibility as well as national accountability before God. Each Israelite was personally to turn to the Lord. Likewise, the whole nation must ultimately return to him."¹⁴

The first part of Ezekiel's ministry consisted of predicting the fall of Jerusalem from Babylon (chs. 1-24). When it fell in 586 B.C., he then began predicting God's judgment on the Gentile nations (chs. 25-32) and the restoration of Israel (chs. 33-48).

"The author's purpose throughout the entire prophecy was to keep before the exiles the sins of the nation which were the grounds for her punishment, and to sustain and encourage the faithful remnant concerning future restoration and blessing (cf. 14:21-23)."¹⁵

Structure

There are two major structural peculiarities that set Ezekiel off as distinctive.

First, the book is a collection of prophecies arranged in almost consistent chronological order. No other prophetical book is as consistently chronological as Ezekiel, except Habakkuk, and Zechariah comes close.¹⁶ Furthermore, Ezekiel dated his oracles with unusual precision: usually by year, month, and day of the month.¹⁷ He may have done this to stress the certainty of the predictions so that when they came to pass there would be no question as to their authenticity. A chart of the prophecies and their dates follows.

Ezekiel's Dated Prophecies
Groups of Dated Messages	Passages	Ezekiel's CalendarMonth/Day/Year	Modern CalendarMonth/Day/Year
First	1:1-3:15	4/5/5	July 31, 593
Second	3:16-7:27	4/12/5	Aug. 7, 593
Third	8:1-19:14	6/5/6	Sept. 17, 592
Fourth	20:1-23:49	5/10/7	Aug. 14, 591
Fifth	24:1-25:17	10/10/9	Jan. 15, 588
Sixth	26:1-28:26	?/1/11	? 1, 587 or 586
Seventh	29:1-16	10/12/10	Jan. 5, 587
Eighth	29:17-30:19	1/1/27	Apr. 26, 571
Ninth	30:20-26	1/7/11	Apr. 29, 587
Tenth	31:1-18	3/1/11	June 21, 587
Eleventh	32:1-16	12/1/12	Mar. 3, 585
Twelfth	32:17-33:20	?/15/12	? (Mar.) 17, 585
Thirteenth	33:21-39:29	10/5/12	Jan. 9, 585
Fourteenth	40:1-48:35	1/10/25	Apr. 28 (or Oct. 22), 573

In the table above, the prophecies are in the order in which they appear in the text. For the most part, this is also the chronological order in which Ezekiel delivered them. However, you will note that the seventh and eighth groups of messages (beginning with 27:1 and 17) are not in chronological order. These messages are grouped topically with other prophecies against Egypt in chapters 29-32. Ezekiel's calendar, in the table, dates from the year of King Jehoiachin's (and Ezekiel's) exile (i.e., 598 B.C.; cf. 1:2). Scholars vary somewhat in their understanding of the modern equivalents of these dates. I have followed those of Dyer in The Bible Knowledge Commentary: Old Testament.

A second structural characteristic of the book is that it is logically organized as well as chronologically organized. First we read the call and preparation of the prophet (chs. 1-3). Then come prophecies announcing God's judgment on Judah culminating in the fall of Jerusalem (chs. 4-24). Next we find prophecies against foreign nations that opposed Israel (chs. 25-32). A section of prophecies on the coming restoration of Israel concludes the book (chs. 33-48).

"Apart from these obvious major divisions, this book is one of the easiest in the entire canon to outline, thanks to the clear demarcation of individual oracles. The book consists of fifty literary units, forty-eight of which are introduced either by a date notice or the word-event (also called prophetic word) formula, The word of Yahweh came to me saying.'"¹⁸

Ezekiel saw God's glory departing from the temple in judgment (9:3; 10:4, 18-19; 11:22-25), and then he saw it returning to the temple for blessing (43:1-5). These major events tie the book together. Ezekiel initially received a commission to deliver messages of judgment (chs. 2-3), but later he received another commission to deliver messages of deliverance (ch. 33). These two commissions identify the two major parts of the book that had particular relevance to Israel.

Style

One stylistic characteristic is Ezekiel's autobiographical perspective. Almost all of his oracles (except 1:2-3; 24:24) appear in the first person giving the impression that they are memoirs of a true prophet of Yahweh. However, Ezekiel did not often share his personal struggles or reactions with the reader, as Jeremiah did (except 4:14; 9:8; 11:13; 20:49; 24:20; 37:3).

Two other features mark the oracles in Ezekiel. One is the "halving" of oracles in which the writer first propounded a theme and then pursued a different theme only to end with a coda that links elements from both parts.¹⁹ The second characteristic is the use of an earlier text or tradition, the interpretation of it in the light of current circumstances, and the application of it to new situations.²⁰

Another stylistic characteristic is the formulaic expressions Ezekiel used some of which are unique to him and others shared with other prophets. Ezekiel usually referred to Yahweh as adonay yhwh, "the Lord Yahweh" (217 times). This title emphasized Yahweh's authority as His people's divine master. The name by which Yahweh addressed the prophet (93 times) is consistently ben adam, "son of man;" He never used Ezekiel's personal name. This title, ben adam, appears only in Ezekiel and in Daniel 8:17, which Ezekiel 2:1 may have influenced. This title stresses the prophet's humanity and the distance between God and the human. Ezekiel's favorite title for the Israelites (in the former Northern Kingdom, in Jerusalem, or in exile) is bet yisra'el, "house (or family) of Israel" (83 times or 57 percent of its 146 uses in the Old Testament). This title expresses the solidarity of the Israelites.

Ezekiel almost always carefully distinguished whether he or Yahweh was speaking in contrast to some other prophets who sometimes leave the reader with a question about the speaker's identity. Other formulae of expression common in this book are "the word of the Lord came to me saying," "thus has the Lord Yahweh said," and "the declaration of the Lord Yahweh." "Set your face toward" is also common and means to face the person or persons addressed so they get the full impact of what is said. "The hand of the Lord came upon me" reflects God's control of His prophet as does "the Spirit of Yahweh fell upon me." "I am Yahweh" and "they will know that I am Yahweh" are also distinctive theological formulae.

"Much of Ezekiel's language is repetitive. This sometimes makes for tiresome reading, but it helps to highlight his recurrent themes."²¹

Genre

Ezekiel contains a combination of several types of literature. These include proverbs, visions, parables, symbolic acts, allegories, rhetorical questions, dreams, drama, funeral dirges, history, and apocalyptic revelations.

"The concentration of so many bizarre features in one individual is without precedent: his muteness; lying bound and naked; digging holes in the walls of houses; emotional paralysis in the face of his wife's death; spiritual' travels; images of strange creatures, of eyes, and of creeping things; hearing voices and the sounds of water; withdrawal symptoms, fascination with feces and blood; wild literary imagination; pornographic imagery; unreal if not surreal understanding of Israel's past; and the list goes on."²²

". . . Ezekiel is the great mystic among the inspired writers. Because of the difficulty in interpreting his figurative and visionary prophecies, he is the most neglected of all the prophets."²³

"For most Bible readers Ezekiel is almost a closed book. Their knowledge of him extends little further than his mysterious vision of God's chariot-throne [merkabah], with its wheels within wheels, and the vision of the valley of dry bones. Otherwise his book is as forbidding in its size as the prophet himself is in the complexity of his make-up."²⁴

Ezekiel was a most dramatic and forceful communicator of the messages that God gave him. He used more symbolism and allegory than any other Old Testament prophet.²⁵ Evidently God directed him to use such colorful methods to get the attention of his hearers, who were very discouraged and disinterested in what God had to say to them. Most of the book is prose, but some of it is poetry.

". . . not a colourful, descriptive prose, but a somber, prophetic prose with a cadence but no discernible metre."²⁶

"Visions figure more prominently in Ezekiel than in any other Old Testament prophet except Daniel. They are recounted in detail in chaps. 1-3; 8-11; 37; 40-48. These he received in what must have appeared to be a semiconscious state and then reported to his audience once the vision was over (11:25)."²⁷

"Dream-visions were common in Mesopotamia in the seventh and sixth centuries B.C.²⁸ This literary form had two major parts: (1) the setting of the vision, declaring the time, recipient, place of reception, and general circumstances; and (2) the description of the vision just as it was seen by the recipient. Ezekiel used this common type of literature in his book and also developed (along with Daniel and Zechariah in the OT) apocalyptic literature in the dream-vision format. This may be defined as symbolic visionary prophetic literature, composed during oppressive conditions, consisting of visions whose events are recorded exactly as they were seen by the author and explained through a divine interpreter, and whose theological content is primarily eschatological.'²⁹ Twice Ezekiel used this genre, which would be well known to the exiles, to encourage them during their time of oppression. Both apocalyptic visions contained messages of restoration and blessing."³⁰

". . . the biblical books that could qualify as apocalyptic include Ezekiel, Daniel, Zechariah, and Revelation. Many other passages express apocalyptic eschatology, but these four books alone qualify in content and form as apocalyptic literature."³¹

"Whether one is preaching, teaching, writing, or counseling, getting a message across effectively involves communication in a way that will allow people to form mental images. Unless what we say is clear and vivid enough that people can somehow see' what we're saying, they are not as likely to remember it long enough for it to do any good."³²

Theology

Several theological concepts receive considerable attention in Ezekiel. Alexander identified five central ones: the nature of God, the purpose and nature of God's judgment, individual responsibility, the ethical, religious, and moral history of Israel, and the nature of Israel's restoration and future worship.³³ Cooper mentioned six significant theological themes: the holiness and transcendence of God, the sinfulness of humanity, the inevitability of judgment, individual responsibility, hope of restoration, and God's redemptive purpose.³⁴ Stuart listed seven major themes: the reliability of God's word, the glory of God, individual responsibility, Israel's long history of sin, the power of national leadership for good or bad, God's holiness and our responsibility for obedience, and God's transcendence.³⁵

God's glory is the theme that runs throughout this book, from the prophet's call when that glory first impressed him, to the demonstration of that glory in the eschatological future. References to God's glory keep popping up throughout the book (1:28; 3:12, 23; 8:4; 9:3; 10:4, 18-19; 11:22-23; 39:11, 21; 43:2-5; 44:4). God's glory is an aspect of His character, and His glorious character determines His conduct throughout history and this revelation. Without an appreciation of the glory of God's character the Israelites could not make sense of His dealings with them. Fifteen times God said He acted to keep His name glorious (20:9, 14, 22, 39, 44; 36:20-23; 39:7, 25; 43:7-8). Over 60 times the Lord said He had acted so the people would know that He was Yahweh.³⁶

". . . the phrase you will know that I am the Lord' or they will know that I am the Lord' or the like may well be the central theological theme of the book."³⁷

Ezekiel presented God as the God of Israel. By comparison, Isaiah pictured Him as the God of the entire world. Ezekiel had a great appreciation of the holiness (otherness) of God, as did Isaiah, but He did not use the title "Holy One of Israel" that is so common in Isaiah.

"The vision of the Lord riding upon His chariot-throne (1-3) typified this sense of otherness and majesty. It was unutterably splendid, mysteriously intricate, superhuman and supernatural, infinitely mobile but never earth-bound, all-seeing and all-knowing. This is how God revealed Himself to Ezekiel, not by propositions regarding His character but in personal encounter."³⁸

"The vision Ezekiel had at the time of his call never left him but influenced his thought continually."³⁹

Ezekiel stressed God's relationship to His covenants with Israel, which Ezekiel viewed positively. Yahweh for Ezekiel was a God who acts. The Spirit of God features more prominently in Ezekiel than in any other prophetic book. The prophet also emphasized the fact that God's will for Israel was blessing more than punishment.

Ezekiel viewed Israel as the people of God. He paid little attention to Israel's pre-Egyptian history. He divided Israel's history into seven eras, each of which is characterized by Yahweh's gracious acts on Israel's behalf and Israel's rejection of her covenant (ch. 20). God's relationship with Israel was pure grace from beginning to end. Yahweh sovereignly chose and redeemed Israel. Israel therefore needed to respond to such grace with devotion and obedience to her Lord. The well-being of the Israelites reflected on God's reputation in the world.

Ezekiel looked beyond the present condition of Israel to the time when she would experience restoration and prosperity in the Promised Land. God would bring His chosen people back in a new Exodus cleansed from their former sins and revitalized with a new heart and His Spirit under a new covenant. "David" would be God's agent of salvation and a symbol of unity for the nation. Israel would then enjoy unprecedented prosperity and security in her own land. God would establish residence among the Israelites and reorganize their worship.

"Ezekiel provides much of the evidence for the pronounced Jewish tone of the millennium and the sequence of eschatological events recognized especially by dispensationalist premillenarians."⁴⁰

There are few overt references to Messiah in Ezekiel. The major passages are 34:23-24 and 37:22-25. Minor references appear in 17:22 and 29:21.

"Fundamentally the theology of Ezekiel revolves around the bipolar themes of judgment and restoration. . . .

"Restoration will take two forms or will occur in two phases, however. It will come to pass in history under the beneficent policy of Cyrus the Persian, but that is only a type, a foretaste, of complete renewal and reconstitution that must await the eschaton."⁴¹

Text

The Hebrew text of Ezekiel has suffered more than most Old Testament books in the process of transmission. This is due to the large number of technical expressions, including dates and measurements, that occur only once in the Hebrew Bible. Unknown and difficult words resulted in many copyist errors. Consequently there are many interpretive difficulties in Ezekiel.

Message⁴²

Ezekiel began prophesying when he was 30 years old, and he had gone into captivity five years before that. Thus Ezekiel was familiar with Jeremiah's preaching and ministry. Ezekiel shows quite a bit of similarity to Jeremiah in his book. Ezekiel was a priest, as was Jeremiah. However, neither of them served as priests, Jeremiah evidently because he chose not to in view of the corruption in the priesthood, and Ezekiel because he went into captivity before he was old enough to serve. In captivity there was no temple, so Ezekiel could not minister as a priest there even if he had wanted to do so. Besides, God gave both men a calling to a prophetic ministry.

There are indications in the Book of Ezekiel that Jeremiah had an influence on Ezekiel. They both had the same outlook on the corruption of the Israelites, on the judgment of God, and on the hope that held out promise for a brighter day ahead. Ezekiel was equally as explicit as Jeremiah about the corruption of the people and the inevitability of coming judgment. But it is his vision of the future for which Ezekiel has become famous, and in this he surpassed his older contemporary. He was able to see through the Israelites in exile and so spoke to all Israel, and He was able to see through Israel and so spoke to all humanity.

We might say that Ezekiel saw the dirty glass in his window on the world, but he also saw through the glass far into the future. He saw the reasons for Israel's present misery, but he also saw the reason for her future restoration, namely the faithfulness of Israel's glorious God. Perhaps it is this long view that saved Ezekiel from becoming another weeping prophet like Jeremiah. He had a grip on the big picture that lay ahead of Israel and the nations like few other prophets. Daniel saw the future too, but he did not say as much about the present as Ezekiel did. Really Ezekiel gives us more revelation concerning the eschaton, the far distant future, than Daniel does. Daniel's concerns were mainly political; Ezekiel's were spiritual. Daniel talked about future kings and kingdoms, but Ezekiel spoke of a future covenant of peace and future worship.

The permanent value of the Book of Ezekiel is its revelation of the reason for hope. Whereas Jeremiah sometimes despaired and lost sight of his hope, Ezekiel never did. It is somewhat surprising that Ezekiel was so full of hope when he was in a worse situation than Jeremiah. For most of Jeremiah's ministry the exile was ahead, but Ezekiel spent his whole ministry in exile ministering among Israelites who were more thoroughly discouraged than Jeremiah's audiences. The exiles were an even harder audience to minister to than the Judahites who anticipated exile, as the Book of Ezekiel makes clear. Nonetheless Ezekiel remained hopeful. His perspective is the key to anyone remaining hopeful in the midst of very discouraging circumstances, even us.

The thing that filled his heart with hope was his understanding of the Lord. That understanding came to him from a vision of God. As soon as most Christians hear that some prophet had a vision of God, we say to ourselves, "Well that lets me out. Maybe if I could have a vision of God like Ezekiel did I could have the ministry he did and not lose hope." We fail to appreciate that we have a far greater "vision" of God in Scripture than any Old Testament prophet ever did. We need to get past the vision idea to the product of the vision. Ezekiel's vision of God's glory in chapter 1 just gave him a certain understanding of God, the same understanding of God that we can obtain by reading about Ezekiel's vision and the other revelations of God in the Bible.

Ezekiel's vision of God's glory was mysterious--full of strange images and symbols--but it was a manifestation. In this vision God allowed the prophet to see likenesses of Himself and His celestial throne room. A likeness reveals something else. A photographic likeness reveals the person in the picture. A likeness is a comparison, a parable if you will. A parable is a story placed alongside to explain something else. It is a word picture designed to interpret something. That is what Ezekiel's vision of God was and what his other visions were. He did not really see God. "No man has seen God at any time." He saw images of God that reveal what God is like. That is really what the whole Bible is: images of what God is like. Ezekiel's vision of God in chapter 1, which so many of the readers of this book never get past, was the reason for his hope that shines forth in the rest of the book.

Isaiah reveals the salvation of God; it is the Romans of the Old Testament. Jeremiah reveals the judgment of God, and Lamentations is its outcome. Ezekiel reveals the glory of God.

As the book opens, Ezekiel sees God in all His glory. Then, in a flashback, he sees the glory of God departing from the temple in Jerusalem when the city fell to Nebuchadnezzar (ch. 10). Then at the end of the book and at the end of his writing ministry, he saw in another vision the glory of God returning to the temple (ch. 43). The temple to which God returned was not the same temple from which His glory had departed. It was a future temple in a restored Promised Land where the Israelites had come to live in peace having repented of their sins and having experienced God's regathering from the ends of the earth.

These three visions of the glory of God provide the framework and rationale for the book as well as the hope of Israel and the world. God is the center of this unfolding drama. References to the glory of God frame the first major section of the book (chs. 1-3). It was out of this glorious revelation that God called Ezekiel to his ministry. The oracles of judgment on Judah and Jerusalem that follow (chs. 4-24) make sense because God is full of glory, as do the oracles of judgment on the nations (chs. 25-32). When Ezekiel received word that Jerusalem had fallen (ch. 32), he left the past behind and turned to the future. He began proclaiming future blessings for Israel, blessings assured by the character of Yahweh, a glorious God who would fulfill His covenant promises to His chosen people even though they had been unfaithful to Him. God allowed the prophet to see another vision of His glory returning to the temple in the future. All of chapters 40-48 deal with the setting and accompaniments of that return of God to His people. And the book closes with the Lord being there, among His people forever (48:35).

What is the glory of God? It is the expression, the outshining, of His person. When we say Ezekiel is a revelation of the glory of God we mean that it is an unveiling of God Himself in unusual clarity and relevance. The Book of Revelation is such an unveiling of Jesus Christ; it is the climax of biblical Christology. Ezekiel reveals very important characteristics of God. It does this at times by using pictures, dramas, and symbolic acts as well as straightforward explanations. It often does it in apocalyptic images, pictures of God at work doing things in the end times. Much of the imagery has its roots in Ezekiel's culture, both Israelite and ancient Near Eastern, particularly Babylonian.

The secret of Ezekiel's optimism about the future even though he lived in a situation that led most of the other Israelites to abandon their commitment to God, was his personal acquaintance with God Himself. This book reveals the very nature of God Himself to a degree no other book in the Bible does.

As we read this book and get to know what it reveals, we need to ask God to help us to understand Him better, above everything else, because understanding God is the very foundation for hope. Where there is hope there is joy, there is peace, there is love, there is faith, and there is ministry. In the times in which we live, a commitment to ministry by itself will not preserve us from all the pitfalls that surround us. Only ministry grounded in and growing out of our personal understanding and appreciation of the character of God will do that. That is the practical value of studying this intimidating book.

A phrase that marks this book and that occurs over 60 times in it is, "Then they will know that I am the Lord." This phrase almost becomes boring Ezekiel repeated it so often. God used the events of life to teach His people and all people that He is the only true God. In the future He will bring things to pass that will teach people that only He is God. We can learn that now as we gain God's viewpoint on life from this great book. Then we can help others make sense out of what is happening because we understand the One who is creating history.

Another key phrase is "Son of man." This was God's favorite title for Ezekiel. It should remind us every time we read it that Ezekiel was not, and we are not, God. This book presents God as different from anyone else, that is, He is holy. Whenever God spoke to Ezekiel using this title He was reminding the prophet of Yahweh's uniqueness. Hopefully our study of the book will also teach us and impress us with God's differentness. That is an aspect of His glory.

The knowledge of God is a perennial spring of joy and hope to the Christian and to the church. When we get to know Him we will be able to see sin, and we will hate it. We will also be able to proclaim judgment fearlessly. But most of all we will be able to rejoice in the hope of the glory of God. The future is bright. We just need to be able to see through our dirty windows to the Morning Star rising in the East.

Constable: Ezekiel (Outline)

Outline

I. Ezekiel's calling and commission chs. 1-3

A. The vision of God's glory ch. 1

1. The setting of the vision 1:1-3

2. The vision proper 1:4-28

B. The Lord's charge to Ezekiel chs. 2-3

1. The recipients of Ezekiel's ministry 2:1-5

2. The encouragement in Ezekiel's ministry 2:6-7

3. The nature of Ezekiel's ministry 2:8-3:11

4. The conclusion of the vision 3:12-15

5. Ezekiel's role in Israel 3:16-21

6. Ezekiel's muteness 3:22-27

II. Oracles of judgment on Judah and Jerusalem for sin chs. 4-24

A. Ezekiel's initial warnings chs. 4-7

1. Dramatizations of the siege of Jerusalem chs. 4-5

2. The judgment coming on Judah chs. 6-7

B. The vision of the departure of Yahweh's glory chs. 8-11

1. The idolatry of the house of Israel ch. 8

2. The slaughter of the wicked Jerusalemites ch. 9

3. The departure of God's glory from the temple ch. 10

4. The condemnation of Jerusalem's leaders ch. 11

C. Yahweh's reply to the invalid hopes of the Israelites chs. 12-19

1. The dramatic tragedy of exile 12:1-20

2. The present judgment as evidence of divine faithfulness 12:21-28

3. The condemnation of contemporary false prophets ch. 13

4. The effect of false prophets on Israel's leaders 14:1-11

5. The need of personal righteousness for deliverance 14:12-23

6. The unprofitable vine of Jerusalem ch. 15

7. Jerusalem's history as a prostitute ch. 16

8. The riddle and parable of the two eagles ch. 17

9. The importance of individual righteousness ch. 18

10. A lament for the kings of Israel ch. 19

D. Israel's defective leadership chs. 20-23

1. The history of Israel's rebellion and Yahweh's grace 20:1-44

2. Judgment on Judah's contemporary leaders 20:45-21:32

3. The idolatrous rulers of Judah ch. 22

4. The parable of the two sisters ch. 23

E. The execution of Jerusalem's judgment ch. 24

1. The parable of the cooking pot 24:1-14

2. Signs to the exiles 24:15-27

III. Oracles against foreign nations chs. 25-32

A. Oracles against Judah's closest neighbors ch. 25

1. Judgment on Ammon 25:1-7

2. Judgment on Moab 25:8-11

3. Judgment on Edom 25:12-14

4. Judgment on Philistia 25:15-17

B. Judgment on Tyre 26:1-28:19

1. Judgment by Babylonia and other enemies ch. 26

2. A funeral dirge over Tyre ch. 27

3. A judgment speech against the ruler of Tyre 28:1-10

4. A funeral dirge for the king of Tyre 28:11-19

C. Judgment on Sidon 28:20-24

D. Israel's restoration from the nations 28:25-26

E. Judgment on Egypt chs. 29-32

1. An introductory prophecy of judgment on Egypt 29:1-16

2. The consummation of Egypt's judgment 29:17-21

3. The destruction of Egypt and her allies 30:1-19

4. Pharaoh's broken arms 30:20-26

5. Egypt's fall compared to Assyria's fall ch. 31

6. A funeral dirge for Egypt 32:1-16

7. A summary lament over Egypt 32:17-32

IV. Future blessings for Israel chs. 33-48

A. A warning to the exiles 33:1-20

1. An exhortation to heed the watchman 33:1-9

2. An exhortation to turn from evil 33:10-20

B. Restoration to the Promised Land 33:21-39:29

1. Israel and the Promised Land 33:21-33

2. False and true shepherds ch. 34

3. Preparation of the Promised Land 35:1-36:15

4. Restoration to the Promised Land 36:16-37:14

5. Reunification in the Promised Land 37:15-28

6. Future invasion of the Promised Land chs. 38-39

C. Ezekiel's vision of the return of God's glory chs. 40-48

1. The setting of the vision of the return of God's glory 40:1-4

2. The millennial temple 40:5-42:20

3. The return of God's glory to the temple 43:1-12

4. Temple ordinances 43:13-46:24

5. Topographical aspects of the Millennium chs. 47-48

Constable: Ezekiel

Ezekiel

Bibliography

Ackroyd, Peter R. Exile and Restoration. Philadelphia: Westminster Press, 1968.

Alexander, Ralph H. Ezekiel. Everyman's Bible Commentary series. Chicago: Moody Press, 1976.

_____. "Ezekiel." In Isaiah-Ezekiel. Vol. 6 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1986.

_____. "Hermeneutics of Old Testament Apocalyptic Literature." Th.D. dissertation, Dallas Theological Seminary, 1968.

Allen, Leslie C. Ezekiel 1-19. Word Biblical Commentary series. Dallas: Word Books, 1994.

_____. Ezekiel 20-48. Word Biblical Commentary series. Dallas: Word Books, 1990.

Allis, Oswald T. Prophecy and the Church. Philadelphia: Presbyterian and Reformed Publishing Co., 1945.

Archer, Gleason L., Jr. A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1974.

Armerding, Carl. "Russia and the King of the North." Bibliotheca Sacra 120:477 (January-March 1963):50-55.

Barbieri, Louis A., Jr. "The Future for Israel in God's Plan." In Essays in Honor of J. Dwight Pentecost, pp. 163-79. Edited by Stanley D. Toussaint and Charles H. Dyer. Chicago: Moody Press, 1986.

Barnett, R. D. "Ezekiel and Tyre." In Eretz-Israel, 9:6-13. Edited by A. Malamat. Jerusalem: Israel Exploration Society, 1969.

Bauman, Louis S. Russian Events in the Light of Bible Prophecy. New York: Fleming H. Revell, 1942.

Block, Daniel I. "Beyond the Grave: Ezekiel's Vision of Death and the Afterlife." Bulletin of Biblical Research 2 (1992):112-41.

_____. The Book of Ezekiel: Chapters 1-24. New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1997.

_____. The Book of Ezekiel: Chapters 25-48. New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1998.

_____. "The Prophet of the Spirit: The Use of rwh in Ezekiel." Journal of the Evangelical Theological Society 32 (1989):27-49.

Briscoe, Stuart. All Things Weird and Wonderful. Wheaton: Scripture Press Publications, Victor Books, 1977.

Brownlee, W. H. "Exorcising the Souls from Ezekiel xiii, 17-23." Journal of Biblical Literature 69 (1950):367-73.

Bruce, F. F. "The Background to the Son of Man Sayings." In Christ the Lord: Studies in Christology Presented to Donald Guthrie, pp. 50-70. Edited by Harold H. Rowden. Downers Grove, Ill.: Inter-Varsity Press, 1982.

Budge, E. A. W. The Gods of the Egyptians. New York: Dover Press, 1969.

Bullinger, E. W. Figures of Speech Used in the Bible. Grand Rapids: Baker Book House, 1968.

Bullock, C. Hassell. An Introduction to the Old Testament Poetic Books. Chicago: Moody Press, 1979.

_____. "The Priestly Era in the Light of Prophetic Thought." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 71-78. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

Chafer, Lewis Sperry. Systematic Theology. 8 vols. Dallas: Dallas Seminary Press, 1947-1948.

Chisholm, Robert B., Jr. "Does God Deceive?" Bibliotheca Sacra 155:617 (January-March 1998):11-28.

Colson, Charles. Against the Night. Ann Arbor: Servant Publications, 1989.

Cooke, G. A. A Critical and Exegetical Commentary on the Book of Ezekiel. International Critical Commentary series. Edinburgh: T. & T. Clark, 1936.

Cooper, David L. When Gog's Armies Meet the Almighty: An Exposition of Ezekiel Thirty-eight and Thirty-nine. Los Angeles: The Biblical Research Society, 1940.

Cooper, Lamar Eugene, Sr. Ezekiel. The New American Commentary series. N.c.: Broadman & Holman Publishers, 1994.

Craigie, Peter C. Ezekiel. Daily Study Bible series. Philadelphia: Westminster Press, 1983.

Criswell, W. A. Expository Sermons on the Book of Ezekiel. Grand Rapids: Zondervan Publishing House, 1987.

Davidson, A. B. The Book of the Prophet Ezekiel. Cambridge Bible Commentary series. Cambridge, Eng.: Cambridge University Press, 1893.

Decker, Rodney J. "The Church's Relationship to the New Covenant." Bibliotheca Sacra 152:6-7 (July-September 1995):290-305.

Dillow, Joseph C. The Reign of the Servant Kings: A Study of Eternal Security and the Final Significance of Man. Miami Springs, Fla.: Schoettle Publishing Co., 1992.

Dyer, Charles H. "Ezekiel." In The Bible Knowledge Commentary: Old Testament, pp. 1225-1317. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Dyer, Charles H., and Eugene H. Merrill. The Old Testament Explorer. Nashville: Word Publishing, 2001.

Ellison, H. L. Ezekiel: The Man and His Message. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1956.

Engstrom, Ted W. Integrity. Waco: Word Books, 1987.

Enns, Paul P. Ezekiel. Grand Rapids: Zondervan Publishing House, 1986.

Feinberg, Charles Lee. The Prophecy of Ezekiel: The Glory of the Lord. Chicago: Moody Press, 1969.

Fisch, S. Ezekiel. London: Soncino Press, 1950.

Fishbane, Michael. Biblical Interpretation in Ancient Israel. Oxford: Clarendon Press, 1985.

_____. "Through the Looking Glass: Reflections on Ezek 43:3, Num 12:8 and 1 Cor 13:8." Hebrew Annual Review 10 (1986):63-75.

Fredericks, Daniel C. "Diglossia, Revelation, and Ezekiel's Inaugural Rite." Journal of the Evangelical Theological Society 41:2 (June 1998):189-99.

Freedy, K. S., and D. B. Redford. "The Dates in Ezekiel in Relation to Biblical, Babylonian and Egyptian Sources." Journal of the American Oriental Society 903 (1970):460-85.

Freeman, Hobart E. An Introduction to the Old Testament Prophets. Chicago: Moody Press, 1974.

Gaebelein, Arno C. The Prophet Ezekiel: An Analytical Exposition. New York: Our Hope, 1918.

Good, Edwin M. "Ezekiel's Ship: Some Extended Metaphors in the Old Testament." Semitics 1 (1970):79-103.

Gordis, Robert. "The Branch in the Nose." Journal of Theological Studies 37 (1936):284-85.

Gray, John. "Canaanite Kingship in Theory and Practice." Vetus Testamentum 2 (1952):193-200.

Greenberg, Moshe. Ezekiel 1-20. Anchor Bible series. Garden City, N.Y.: Doubleday, 1983.

Habel, N. "The Form and Significance of the Call Narrative." Zeitschrift für die Alttestamentliche Wissenschaft 77 (1965):297-323.

Harrison, R. K. Introduction to the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1969.

Herodotus. 4 vols. With an English translation by A. D. Godley. The Loeb Classical Library. London: William Heinemann Ltd., 1963.

Hiebert, D. Edmond Working with God: Scriptural Studies in Intercession. New York: Carlton Press, 1987.

Hoehner, Harold W. "The Progression of Events in Ezekiel 38-39." In Integrity of Heart, Skillfulness of Hands: Biblical and Leadership Studies in Honor of Donald K. Campbell, pp. 82-92. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

Hullinger, Jerry M. "The Problem of Animal Sacrifices in Ezekiel 40-48." Bibliotheca Sacra 152:607 (July-September 1995):279-89.

Ironside, Harry A. Ezekiel. Neptune, N.J.: Loizeaux Brothers Publishers, 1949.

Jacobsen, T. The Treasures of Darkness. New Haven, Conn.: Yale University Press, 1976.

Johnson, Elliott E. "Apoclayptic Genre in Literary Interpretation." In Essays in Honor of J. Dwight Pentecost, pp. 197-210. Edited by Stanley D. Toussaint and Charles H. Dyer. Chicago: Moody Press, 1986.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. Wars of the Jews. London: T. Nelson and Sons, 1866.

Keil, Carl Friedrich. Biblical Commentary on the Prophecies of Ezekiel. Translated by James Martin. Reprint ed. 2 vols. Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Kelly, William. Notes on Ezekiel. London: G. Morrish, n.d.

Levenson, J. D. Theology of the Program of Restoration of Ezekiel 40-48. Atlanta: Scholars Press, 1986.

MacRae, Allen A. "The Key to Ezekiel's First Thirty Chapters." Bibliotheca Sacra 122:487 (July 1965):227-33.

Matthiae, P. Ebla: An Empire Rediscovered. New York: Doubleday, 1981.

May, H. G. "Some Aspects of Solar Worship at Jerusalem." Zeitschrift für die Alttestamentliche Wissenschaft 55 (1937):269-81.

McClain, Alva J. The Greatness of the Kingdom: An Inductive Study of the Kingdom of God. 1959. Reprint ed. Chicago: Moody Press, 1968.

McConville, J. Gordon. "Priests and Levites in Ezekiel: A Crux in the Interpretation of Israel's History." Tyndale Bulletin 34 (1983):3-31.

McNicol, Allan J. "The Heavenly Sanctuary in Judaism: A Model for Tracing the Origin of an Apocalypse." Journal of Religious Studies 13:2 (1987):66-94.

Merrill, Eugene H. "A Theology of Ezekiel and Daniel." In A Biblical Theology of the Old Testament, pp. 365-95. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Milgrom, Jacob. "Sin-Offering or Purification-Offering?" Vetus Testamentum 21 (1971):237-39.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

The Nelson Study Bible. Edited by Earl D. Radmacher. Nashville: Thomas Nelson Publishers, 1997.

The New Bible Dictionary, 1962 ed. S.v. "Cherubim," by R. K. Harrison, pp. 208-9.

_____. S.v. "Ezekiel, Book of," by H. L. Ellison, pp. 406-8.

The New Scofield Reference Bible. Edited by Frank E. Gaebelein, et al. New York: Oxford University Press, 1967.

Oppenheim, A. Leo. The Interpretation of Dreams in the Ancient Near East with a Translation of an Assyrian Dream-Book. Philadelphia: American Philosophical Society, 1956.

Parunak, Henry van Dyke. "The Literary Architecture of Ezekiel's mar'ot elohim." Journal of Biblical Literature 99 (1980):61-74.

Pentecost, J. Dwight. Things to Come. Findlay, Ohio: Dunham Publishing Co., 1958.

_____. Your Adversary the Devil. Grand Rapids: Zondervan Publishing House, 1969.

Polk, Timothy. "Paradigms, Parables, and Meshalim: On Reading the Mashal in Scripture." Catholic Biblical Quarterly 45:4 (1983):564-83.

Pritchard, James B., ed. The Ancient Near East in Pictures. Princeton: Princeton University Press, 1954.

_____, ed. Ancient Near Eastern Texts. 2nd. ed. Princeton: Princeton University Press, 1955.

Rooker, Mark F. "Evidence from Ezekiel." In A Case for Premillennialism: A New Consensus. Edited by Donald K. Campbell and Jeffrey L. Townsend. Chicago: Moody Press, 1992.

Russell, D. S. The Method and Message of Jewish Apocalyptic. Philadelphia: Westminster Press, 1964.

Ruthven, Jon. "Ezekiel's Rosh And Russia: A Connection?" Bibliotheca Sacra 125:500 (October 1968):324-33.

Ryrie, Charles C. Dispensationalism Today. Chicago: Moody Press, 1973.

Saggs, H. W. F. "External Souls in the Old Testament [Ezk 13:17-21]." Journal of Semitic Studies (1974):1-12.

_____. "Notes and Studies: The Branch to the Nose." Journal of Theological Studies NS11 (October 1960):318-29.

The Scofield Reference Bible. Edited by C. I. Scofield, et al. New York: Oxford University Press, 1909

Shafer, B. E., ed. Religion in Ancient Egypt: Gods, Myths, and Personal Practice. Ithica, N.Y.: Cornell University Press, 1991.

Speiser, Ephraim A. "Background and Function of the Biblical Nasi." Catholic Biblical Quarterly 25 (1963):111-17.

Stalker, D. M. G. Ezekiel. London: SCM, 1968.

Stuart, Douglas K. Ezekiel. The Communicator's Commentary series. Dallas: Word Books, 1989.

_____. "The Prophetic Ideal of Government in the Restoration Era." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 283-305. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

Taylor, John B. Ezekiel: An Introduction and Commentary. Tyndale Old Testament Commentaries series. Leicester, Eng., and Downers Grove, Ill.: Inter-Varsity Press, 1969.

Thomas, D. W., ed. Documents from Old Testament Times. New York: Harper & Row, 1958.

Thomas, Robert L. Revelation 8-22: An Exegetical Commentary. Chicago: Moody Press, 1995.

Thomson, Clive A. "The Necessity of Blood Sacrifices in Ezekiel's Temple." Bibliotheca Sacra 123:491 (July 1966):237-48.

Torczyner, Harry. "The Riddle in the Bible." Hebrew Union College Annual 1 (1924):125-49.

Torrey, C. C. Pseudo-Ezekiel and the Original Prophecy. Yale Oriental series 18. 1930; reprint ed., New York: KTAV, 1970.

Toy, Crawford H. The Book of the Prophet Ezekiel. New York: Dodd, Mead, 1899.

Tsevat, M. "Studies in the Book of Samuel I." Hebrew Union College Annual 32 (1961):191-216.

Unger, Merrill F. Biblical Demonology: A Study of the Spiritual Forces Behind the Present World Unrest. Wheaton: Scripture Press, 1952.

Van Dijk, H. J. Ezekiel's Prophecy on Tyre. Rome: Pontifical Biblical Institute, 1968.

Wall, Joe L. Going for the Gold. Chicago: Moody Press, 1991.

Walvoord, John F. The Millennial Kingdom. 1959. Revised ed. Findlay, Ohio: Dunham Publishing Co., 1963.

_____. "Revelation." In The Bible Knowledge Commentary: New Testament, pp. 925-91. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1983.

Westermann, Claus. Basic Forms of Prophetic Speech. Philadelphia: Westminster Press, 1967.

Wevers, John W. Ezekiel. New Century Bible Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1969.

Wood, Leon J. The Prophets of Israel. Grand Rapids: Baker Book House, 1979.

Woudstra, Martin H. "The Everlasting Covenant in Ezekiel 16:59-63." Calvin Theological Journal 6 (1971):22-48.

Yamauchi, Edwin. "Tammuz and the Bible." Journal of Biblical Literature 84 (1965):283-90.

York, Anthony D. "Ezekiel I: Inaugural and Restoration Visions?" Vetus Testamentum 27 (1977):82-98.

Young, Edward J. My Servants, the Prophets. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1952.

Zimmerli, W. Ezekiel 1. Hermaneia series. Philadelphia: Fortress Press, 1983.

_____. Ezekiel 2. Hermaneia series. Philadelphia: Fortress Press, 1983.

Copyright 2003 by Thomas L. Constable

@pict rend=gs.pixel ent=p26eze-13@

@pict rend=gs.pixel ent=p26eze-14@

@pict rend=gs.pixel ent=p26eze-15@

Haydock: Ezekiel (Book Introduction)

THE PROPHECY OF EZECHIEL.

INTRODUCTION.

Ezechiel, whose name signifies the strength of God, was of the priestly race, and of the number of the captives that were carried away to Babylon with king Joachin. He was contemporary with Jeremias, and prophesied to the same effect in Babylon as Jeremias did in Jerusalem; and is said to have ended his days in like manner, by martyrdom. (Challoner) --- He strove to comfort the captives, who began to repine that they had listened too readily to Jeremias, exhorting them to submit to the king of Babylon. Some think that part of his prophecies is lost, as Josephus mentions two books: but the nine last chapters, regarding the new city and temple, might form the second division. The Jews hesitated whether to allow his works to be canonical, as they seemed to differ from Moses, and from the dimensions given of Solomon's temple. But the same God might surely suggest some improvements, and the morality of the prophet is most excellent. (Calmet) --- His style may be compared to that of Homer (Grotius) and Alcæus. Many have thought that (Calmet) Pythagoras was his disciple; (Eusebius, præp. xiii.) yet the latter seems to have lived after the prophet, who was led into captivity with Jechonias, the year of the world 3410, and prophesied for twenty years. He dates from this period, (Calmet) and from the renewal of the covenant under Josias, (chap. i. 1.; Haydock) when the captivity was first announced. (Worthington) --- The Jews allowed none to read the first and the nine (Haydock) last chapters, nor the beginning of Genesis, nor the Canticle of Canticles, before they were thirty years old; and they never attempted to explain the vision nor the building of the temple, supposing it to be above the power of man. (St. Jerome)

Gill: Ezekiel (Book Introduction)

INTRODUCTION TO EZEKIEL

This book is rightly placed after Jeremiah; since Ezekiel was among the captives in Chaldea, when prophesied; whereas Jeremiah began to prophesy long before that captivity, and concerning it. The name of this prophet signifies, as it is commonly interpreted, "the strength of God", or "strengthened by God", as he was, and as he needed to be, having great work to do, and a perverse people to deal with; see Eze 3:8; but the learned Hillerus ^a chooses to render it, "God shall prevail"; with which compare Jer 20:7. There was a Levite of this name, of whom mention is made in 1Ch 24:16; whose name is there read "Jehezekel"; and this prophet was a priest, Eze 1:3; and both Clemens Alexandrinus ^b and Eusebius ^c cite a Jewish writer of tragedies, of the same name; which some have very wrongly thought to be the same with our prophet; but whether Ezekiel is not the same with Nazaratus or Zabratus, the master of Pythagoras, mentioned by Clemens as such, according to the opinion of some, is a matter of question; and which the learned Selden ^d seems to think probable. According to the judgment and opinion of Jerom ^e, his style is neither very eloquent, nor very rustic; but between both, and has a mixture of each. The visions he saw are very abstruse and difficult of interpretation, especially the vision of the living creatures and wheels; wherefore the Jews ^f forbad the reading of it, as well as the end of this prophecy, until persons were thirty years of age. The divine visions in this book, the whole subject matter of it, its agreement with the prophecy of Jeremiah, and the accomplishment of events predicted in it, prove the authority of it; and its divine authority has always been allowed, both by the Jewish synagogue and the Christian church. There were indeed some ancient Jewish Rabbins, who were perplexed about some things in it, and consulted about laying it aside, because of some words in it, which seemed to them to be contrary to the law of Moses; but R. Chananiah ben Goron, a very famous doctor in those times, withdrew to his chamber, and wrote a commentary, in order to remove those difficulties to satisfaction ^g. This book, in general, contains various visions the prophet saw; several threatenings against the people of the Jews; and prophecies against other nations; and an abundance of comfortable promises of the Messiah, and of blessings of grace by him; and of the state and condition of the Gospel church, and the worship of it. Josephus ^h says Ezekiel left two books written by him; one of which Athanasius ⁱ: or the author of the Synopsis under his name, thinks is lost; but the learned Huetius ^k is of opinion that the prophecy of Ezekiel, in the times of Josephus, was divided into two parts; the first containing the first thirty nine chapters, and the other the nine last chapters; which is not improbable. If the authorities of Epiphanius ^l, or the writer of the lives of the prophets that goes by his name, and of Isidorus ^m, are of any weight, Ezekiel was born in the land of Sarera; killed by the governor in Babylon; and buried by the people in the field of Maur or Mahurim, in the sepulchre of Shem and Arphaxad. The account R. Benjamin Tudelensis ⁿ gives is, that there is a synagogue of the Prophet Ezekiel by the river Euphrates; and over against the synagogue sixty towers, ; and between every tower a synagogue. In the court of the synagogue is a library; and behind it the grave of Ezekiel the son of Buzi the priest; and over it a large vault, of a beautiful building, erected by Jeconiah king of Judah, and thirty five thousand Jews, who came with him, when Evilmerodach brought him out of prison; and over the grave a lamp burns night and day. The Cippi Hebraici say ^o he was buried by, the river Hiddekel; and Menasseh ben Israel ^p affirms that he died in Babylon, and was buried there; and so Kimchi ^q says the tradition is.

Gill: Ezekiel 32 (Chapter Introduction)

INTRODUCTION TO EZEKIEL 32

This chapter contains two more prophecies concerning the destruction of Egypt. The date of the first is given, Eze 22:1, in which the king of Egypt is compared to a large fish taken in a net, and brought to land, and left on it, to be the prey of the fowls of the air and beasts of the field, Eze 32:2, and the ruin of that kingdom is further amplified by the casting of it on the mountains and valleys; by the land flowing with its blood; by the darkness of the heavens; by the vexation in the hearts of many people; and by the amazement of kings and nations, Eze 32:5, the means and instruments of all which will be the king of Babylon and his army, Eze 32:11, the devastation made by him, which would be such as would cause lamentation in other nations, is described, Eze 32:13, then follows the other prophecy, whose date is given, Eze 32:17, the prophet is bid to lament the fall of Egypt, which is represented under the funeral of a corpse, Eze 32:18, saluted by those gone down to the grave before, or were become desolate; which are mentioned, to assure Egypt of its destruction, Eze 32:21 as the Assyrian empire, and all its provinces, Eze 32:22, the Persians and Medes, with all their dominions, Eze 32:24, the posterity of Meshech and Tubal, or the Scythians, those warlike people, Eze 32:26, the Edomites, the princes of the north, and all the Zidonians, Eze 32:29 which would be a comfort, though a poor one to the king of Egypt and his subjects, to have such company with them, Eze 32:31.